Archive

wonderful loh………
Posted On 29/04/2009

living is wonderful when u can actually breath so freely…

living is wonder  when u r like cloud..can b seen..yet nothing in this mandune world can cling onto u

living is wonderful when u r like peaceful water in the lake..

living is wonderful when u r like a gust of gentle wind…

living is wonderful when nothing can make u extremly sad or extremly happy..

living is wonderful when understand karma law..

living is wonderful when u can keep having a smile on ur face

living is wonderful when u understand  u wun b trapping in a human body forever

living is wonderful when remember u came to this realm empty handed n leave empty handed..

living is wonderful when u understand those people u loved or related to doesnt belongs to u

living is wonderful when u understand hating someone is pure foolishness n self torture

living is wonderful whenu understand there is no eternal good luck or bad luck

living is wonderful whenu can laugh at ur own mistake

living is wonderful when u hv no secrets

ITS A WONDERFUL WORLD~~~~~~~~~~~~~~

this is a good one…….
Posted On 26/04/2009

佛不在寺院里,不是寺院的泥塑;

佛不在舍利中,不是那一堆遗骨;

佛不在高香上,那不过是一缕青烟;

佛不在广厦旁,那不过是一点表象。

佛在哪里?佛在众生心里。

一切众生,一念爱心,便现菩提;

一切众生,一念觉悟,便真见佛。

若是念念悲悯,念念觉悟,君自是佛,君所观一切亦皆是佛。

若轮转生死,随顺物欲,则佛像、塔庙再广再大,亦徒有其表。

须知一切有为法,如梦幻泡影、如露亦如电,应作如是观。

于是,达摩祖师说梁武帝一生造寺度僧实无功德!

临终切要
Posted On 26/04/2009

 

慧律法师讲述·编撰

 

一、病重时

二、临终至断气后十六小时内

三、金光明沙使用法

四、咒轮

五、往生被

六、助念

七、如何利益亡者

附录  助念通告

 

○本段为《临终备览》之纲领和重点,没时间阅览长篇大论者,读此《临终切要》,既可省时,亦可大大获其临终助念之益,有心人切莫等闲视之。

 

一、病重时

 

1、劝慰病者放下万缘,助其完成遗愿,以免挂碍执著。

 

2、若已回天乏术,切勿急救或使用复苏器,以免徒增病者痛苦。

 

3、倘已药石罔效,应尽快送回家中,让病者于熟悉环境断气,较为安适,且便于助念。

 

4、病者饮食,应以素食为主。

 

5、病者宜事前预立遗嘱,俾子孙处理后事时有所依循。

 

二、临终至断气后十六小时内

 

1、勿令执著者靠近,致生情爱或嗔恨。

 

2、病者若大量出血,为防虫蚁爬上尸身,可于病床四脚放水盘。此系防止人之常情,因挥赶时产生恶念。

 

3、甫断气勿立即送冰库或施打防腐剂,此作为将令亡人如入寒冰地狱或成守尸鬼。

 

4、勿急忙沐浴、更衣。

 

5、切勿临床挥捩,或与病者悲凄话别,以免增其执著,应劝其放下、念佛。

 

6、勿抚触病者或搬动,姿势应以病者最舒适者为主。

 

7、断气后,原有鼻管、胃管等,轻轻拔除,以便助念。

 

8、撒金光明沙,覆盖咒轮及往生被。

 

9、分班助念,令佛号相续不断。

 

10、勿试探彼之热气,后冷于何处,但大修行人则不在此限,可以手之中指指背轻轻试探。

 

11、勿拜脚尾饭、塞手尾钱,因亡者未必为犯人,而新台币是否能在阴间通行仍待商榷。

 

12、听任亡者断气时之姿势,勿扭动遗体,令其正寝。助念完,若关节变硬或不瞑目,可以毛巾热敷。

 

13、勿急忙盖棺、下葬。

 

14、勿焚化冥纸、往生钱。

 

15、勿烧纸扎冥具,例如:烧纸厝、纸车等,此系以阳间观念,强加在亡者身上。

 

16、废除诸不合时宜之繁文缛节,如接棺、乞水、辞生、戴头圈、著草鞋、哭丧棒、梅花球、撑伞送葬等。

 

三、金光明沙使用法

 

1、使用分量:约一指甲之分量即可。

 

2、使用部位:额头(两眉间上方,约头发与眉毛中间)、心、喉、双手(手心)等五处皆可。

 

3、功用:凡其投影处,皆会放光。

 

4、土葬:

 

1)临终时及断气后,撒第一次(此时不必用强力胶)。

 

2)盖棺之后,于头部垂直线之棺盖上,撒第二次。

 

3)葬毕,于头部之垂直线上撒第三次(应撒于坟上而非墓碑上)。

 

4)亡故多年始获金光明沙,使用前,应以此功德,回向亡者及该处之无祠孤魂野鬼、法界众生,撒时,可边念佛或持往生咒。

 

5、火葬:

 

1)临终时及断气后,撒第一次(此时不必用强力胶)。

 

2)火化后,捡骨毕,遗骨入坛之后,撒于骨灰上。

 

3)若骨灰坛已密封,可挤少许强力胶于骨灰坛盖上,再撒下金光明沙。

 

四、咒轮

 

计有三张。临终时,置于胸前,放置顺序并无明文规定,一般以大宝广博楼阁善住秘密陀罗尼轮置于最上,方向为塔尖向上。

 

咒语为法,咒轮亦为法,乃毗卢遮那佛所说,为佛之清净法身,为表重法,故不可损毁或火化。

 

1、土葬:临终时置于胸前,更衣时取下,俟更衣完再放置。

 

2、火葬:临终时置于胸前,更衣时取下,俟更衣完再放置。盖棺前,应先取下,垂直对胸部,置放棺盖上,以纸镇等物压住,令其固定。火化时应取走,俟火化完,撒过金光明沙,再将咒轮置于骨灰上。

 

若往生多年,骨灰坛无法打开,可将咒轮置于骨灰坛上,以保鲜膜或他物固定之。

 

五、往生被

 

1、作用:此物集诸佛密咒,以梵文(或藏文)书写而成,犹似一部《藏经》,具不可思议之加持力。阴间众生见之,为一片光明,可令亡者消业灭罪,免遭宿世冤家、魔障损恼。

 

市面流通之‘莲花被’并无加持力,仅为‘庄严’而已,若病者坚持欲盖,可在其上加盖往生被。

 

2、覆盖方式:以有‘南无阿弥陀佛’字样者在上方,盖至胸部即可,若死相难看,可覆盖至头顶。

 

3、土葬:

 

1)未断气即可为其覆盖(先撒金光明沙,次放三张咒轮,再盖往生被)。

 

2)助念完,掀开往生被,俟更衣毕,依旧覆盖之。

 

3)遗体入棺,往生被及咒轮亦随棺入葬,但应覆盖于亡者身上而非棺木上。

 

4、火葬:

 

1)未断气即可为其覆盖(先撒金光明沙,次放三张咒轮,再盖往生被)。

 

2)助念完,掀开往生被,俟更衣毕,依旧覆盖之。

 

3)欲盖棺、火化时,将往生被取出、折好。俟骨灰入坛,撒下金光明沙,摆上咒轮,再以往生被包裹骨灰坛。

 

4)为避免往生被沾污,亦可将之折为小块,放入坛内。唯应俟遗骨冷却方可行之,以免余温过高,致往生被损坏。

 

5)往生被不可火化,因上有咒轮、佛号,焚毁有过。除非整件沾染血迹,方可以恭敬心火化,火化时应边持‘阿弥陀佛’佛号。

 

6)不慎弄湿,应另取新被为亡者覆盖,待湿被晒干,再铺于新被下。

 

六、助念

 

1、意义:病者心力孱弱,无法相继长念,必须仗他人相助,方能得力。

 

2、预备物品

 

1)设置临时佛堂:方桌一张,上铺黄布或黄纸,置三尺大西方三圣或弥陀像,钉挂墙上、置于桌上皆可,以不低于腰部为宜,方位以病者得见为原则,但病者脚底不可朝佛像。若限于场地,病者无法得见佛像,可另备一组佛像,时时请来,令病者瞻视。

 

2)供佛物:香炉、莲花灯一对、上品沉香(不可间断,亦不可过旺,致空气混浊,影响助念)、清水一杯、鲜花、四果等。

 

3)引磬二把,以备换班之用,然其音量不可大于念佛声。

 

4)念佛机、四字佛号录音带或镭射唱盘(CD)。

 

5)金光明沙、咒轮、往生被。

 

6)椅子:依助念人数酌量预备。

 

7)助念通告、回向文。

 

3、注意事项

 

1)家属部分

 

a、若已延请净众或助念团助念,勿同时邀请外道师巫(俗称师公)之流混杂其间,以免妨害正念,又损佛法庄严。若有出家僧众前来助念,家属当代病者顶礼法师。

 

b、参与助念者,应听从助念团长指导,全力配合。

 

c、若无法情商莲友前来助念,家属应全力承担助念之责。

 

2)助念团部分

 

a、助念前,应征得直系眷属同意。

 

b、至丧宅,先面见户长,由其带领入内,以免物品遗失而遭嫌疑。

 

c、应诚敬为之,视病者若亲眷。

 

d、丧家所备之茶水可饮用,三餐则自行解决,以免增添家属困扰。

 

e、丧家结缘之脸巾、肥皂等物可收受,或转供养出家众。

 

f、丧家致赠之红包,万不可收,因为在家人,无法令众生种福田。

 

g、助念毕,返家后应沐浴、洗头、全身衣著换过,方能在佛前做功课。

 

h、如助念时,不必一定著海青。若著海青,可准备二件,一件为拜佛、做功课用,一件为助念专用,可免时常清洗。

 

3)助念时

 

a、助念前应先漱口,助念者勿食葱、蒜等五辛。为免邪秽冲煞,可戴咒轮。

 

b、病室内禁止闲谈,若喂食病者,仍应持念佛号,以免病者分神,失却正念。倘有亲朋前来探视,可邀其参加助念。不愿助念者,领至他处招待。

 

c、以‘阿弥陀佛’四字佛号,首尾贯之。因命终之人气息孱弱,心念不易集中,故字数愈少愈好。速度音调缓急高低得宜,应避免咳嗽、喷嚏等杂音。

 

d、应于脉搏、呼吸渐弱时,开始助念。诵念时,于‘阿’、‘陀’二字时打引磬,以其声清,闻之令人心地清净;木鱼声浊,不适于助念。

 

e、助念人多,可分批轮班助念。一班最久二小时,恐念久精神不济,心之念力(即光明)会减少;若人少,可播放录音带(念佛机)辅助,令助念者及病者提起正念,但不可仅放录音带而不参与助念,因活人有心力、念力及光明,念佛时会放光、加持、避邪,机器音声则无此作用。

 

f、播放佛号录音带,不可以耳机塞于病者耳内,以免音量难以控制。

 

g、断气后,应持续助念十六小时,若能助念二十四小时更佳,原则上,应俟遗体冷透方止。

 

h、助念完,在佛前代亡者回向。

 

4)、特殊情形

 

a、病者临终时若神识昏乱,可用棉花蘸大悲水涂嘴唇,令神识清明。

 

b、气绝后三小时内,助念者方至,此时应简明扼要开导亡者生西信愿,再行助念。

 

c、临终极度痛苦,乃至挣扎嘶喊,此系冤亲债主缠身,令其求生不得,求死不能,为解冤释结,超度其冤亲债主,令自他两利,应先取小木鱼持往生咒一○八遍,俟其意识、情绪稳定再助念。

 

d、生前恶业深重、诽谤三宝、障人修行等,死相难看,助念时须先为其三皈依,令求忏悔。此时,先在亡者面前,告知皈依三宝可种下善根,获无量福报,故欲代其在佛前皈依。以下在佛前念:

 

我弟子XX代为亡者XXX三皈依。

 

‘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。’(三称)

 

复念:

 

我弟子XX代为亡者XXX在佛前求忏悔。

 

‘往昔所造诸恶业,皆由无始贪嗔痴。

从身语意之所生,一切戎今皆忏悔。’(三称)

 

e、临终疼痛难当,可注射止痛剂、镇静剂(以不伤害脑部清醒为原则),以利摄心念佛。

 

f、助念一段时间,恐有回光返照现象,切莫误为病情好转,应注意其变化。

 

七、如何利益亡者

 

1、家属宜节哀顺变,依循佛法,令亡灵得度。

 

2、可于举办法会之各道场,立牌位拔度或恳请高僧大德于早、晚课时,回向亡者罪障消灭、往生佛国。

 

3、火化后,遗骨变黑,表亡者恶业深重(长期服药,不算在内),应立即为其超荐,并为其求忏、印经、放生…等。

 

4、作七

 

1)七七算法:应自往生当日起算,第七天为头七,第十四天为二七,依此类推。

 

2)因每一动点皆有可能投胎,故作七宜提前一日作,并每日为其念佛回向。

 

3)时下偷日之风盛行,但此法不可取。

 

4)七七期间,家属宜茹素、断淫。祭祀、待客应以素代荤,禁绝酒肉,因祭悼而杀生之罪业,将由亡者承担,不可不慎。

 

5、参加诵经、拜忏、打佛七(或地藏七)、水陆法会、放焰口等,将功德回向亡者。

 

6、延请出家净众主持佛事,勿请巫道师公。

 

7、度亡以虔敬为要。

 

8、家属应虔诚参与超度法事,不可委之法师而置身事外。除作七及参加诸法会之外,家属每日亦应念佛、诵经,并将功德回向给亡者。

 

9、破除迷信,如牵亡、回煞,或以丧事为不净,而遮盖佛像等。

 

10、随侍在侧,亲视含殓,以保护遗体,维护亡者尊严。

 

11、撙节丧葬用度,移作诸功德,如:布施济贫、印经造像、供养三宝、铺路造桥、放生…等等,不必请五子哭墓、孝女白琴以壮声势或豪棺厚殓。

 

附录  助念通告

 

一、来访亲友及眷属,请遵守下列事项:

 

1、务必节哀,万不可在病(亡)人面前哭泣、流泪、与其交谈或触摸其身体、更衣等,以免其割舍不下,无法安心而去,或因疼痛而生嗔恨。

 

2、此刻最能表达孝思,于病(亡)人最有利者,即是念佛送终,令其安详往生西方极乐世界。

 

3、助念时,声调高低、速度快慢应得宜,避免咳嗽、喷嚏或其他杂音,以求专一。若未谙助念者,亦请小声随念。

 

4、念佛时请保持肃静,禁止闲谈,欲谈论他事,请至他处。

 

5、勿焚烧冥纸、往生钱,或抽烟,以免污染空气,影响念佛。

 

二、回向文

 

愿以此功德    回向XXX(亡者姓名)

上报四重恩    下济三涂苦

若有见闻者    悉发菩提心

尽此一报身    同生极乐国

十方三世一切佛    一切菩萨摩诃萨

摩诃般若波罗蜜

学佛神秘和困难?????????
Posted On 26/04/2009

佛说因果,不是因为佛说了才有因果。佛未说时,你我只是不知而已,因果并不是不存在。

 

其实,用现代人的话说,因果就是本来存在的客观规律,是不以人的意志为转移,也不以神的意志为转移的科学规律。

其实,与现代科学比对,佛教里讲的一些事实与所谓科学证实的是一致的,比如时空无始无终、无边无际。

 

当然,佛还讲了以现代科学不能证实的客观事实,如六道轮回、因果循环、善有善报、恶有恶果等等,于是我们籍此知道了因 果。 知道因果,不一定相信因果。 所谓凡人都有一种偶然侥幸的心理,总觉得因果是别人的,好运总在自己这边, 于是因果在某些佛教徒嘴里,便有了一丝幸灾乐祸的看客的意味。 看到某人做了错事,于是大摇起头,因果啊,因果啊, 其不知,自己这种慨叹不也在因果中吗?

自己升起的这点悲悯加不屑的心思,也是有因果的 毕竟只要有一丝不屑在心里,便会加固一点我慢,便又在那本来清净的本来上妄自抹了一把灰尘。

 

地藏菩萨说,阎浮提世界众生,起心动念无不是罪,端的如是,不可不防。

因果可怕吗? 答案应该是否定的吧,不可怕!只要相信因果就不可怕了。 怕就怕不信因果,怕就怕有侥幸心理,怕就怕总以为自己是可以脱出因果,那就真真正正的可怕了。

 

已经说了,因果就是本来具有的身心世界的发展规律,那么我们按规律办事就好了。当然身心若空,规律也就更不必执著了。

 

对于因果的事实,楞严经里讲的很是明白。 六道凡圣一一列明,什么仙、什么鬼、什么人、什么鸟,什么因、什么果,做什么事发什么心得什么报,修行时以什么心态 得到什么结果,很是清晰。 所谓地狱、恶鬼、畜生、人、修罗、天、乃至一二三直至十地,如是因,如是果,客观规律如是如是。 我们若看清楚明白这个客观规律,按照因果的规律办事,诸恶莫作、众善奉行、自净其意, 也就做到真真正正、快快乐乐、清清静静的自我了 多么简单,多么干脆,多么方便的事情啊,有什么神秘和困难的。

 

所谓信佛,不仅仅是一种信仰,不仅仅是一种理念,更不仅仅是一种学问

而是一种融入身心的行动与体验。

所谓修佛,其实是不分时不分事,没有时间和空间的概念的,一切都是修,时时都在修

于是没有什么分别和概念,当下如是就是了。

永恆的快樂
Posted On 25/04/2009

佛菩薩告訴我們,眼前有福,將來沒有福,這個福報是假的;眼前快樂,將來不快樂,這個樂也不是真的。所以一般人看修行很苦,覺悟的人很明白,只有修行成就才是真實永恆的快樂。(節錄 淨空法師語錄)

又是HAND PHONE 惹的祸。。。。。。。
Posted On 20/04/2009

were rather busy with my personal life and my day time job..totally no time  for consultation..

and adding on to that…my handphone inbox gt corrupted..and all the appoinment list and data are gone…

so those who had sms me …for consultatiuon and i had not contacted you..guess if u still want me to do the analysis for u…u need to re sms me your name, gender, time and date of birth again……..

sorry~~~~~~

lek lai?
Posted On 18/04/2009

http://www.thaiwaysmagazine.com/thai_article/2007_lek_lai/lek_lai.html

 

Acharn Boon Distinguishes the Two Major Lek Lai Families:

(1) Using for ingredients the minerals “Plaï Dhum“, “Khamin Kaew” and “Mae Perng” (note: these are ancient Thai names for unidentified minerals ), some forest monks can put at work their transcendent powers during special ceremony to purify and commingling these mineral bases, making them become extremely hard, then changing them into a kind of Lek Laï green in color, which will be indestructible, even by the master who brought them forth! (Note: this strongly brings to mind and ancient version describing the technique of makingMekkapat).

(2) The ancient Lek Lai, “Kod Lek Lai“, which one finds sometimes hanging from cliffs and which those who go deep into the jungle may find and bring back. If the person who finds has much merit and pure heart, he will be able to cut the lek lai from the cliff with an ordinary knife (note: Acharn Boon seems to be speaking here of a plant or at least some sort of organic substance, not mineral). This sort of Lek Lai can change color from black to dark green if one humbly so requests of it, and it will be able to carry and will always protect the one who is carrying it.WARNING: in no case ought the powers of Lek Lai to be put to the test!

How to seek out Lek Lai:

The ancient texts spell out that, if one wishes to find Lek Lai, one must take into account the following factors: a proper cave must be utterly free of bat droppings or those of any other of animal; its temperature should be cool (a rarity in Thailand!) and this cave must be in a deserted place, seldom or never intruded upon by humans. Take a gun and shoot at the area where you suspect the presence of Lek Lai – no bullet will issue forth no matter how many times you try! (Note: I was startled to find a reference to guns in a text set forth as ancient but, hey, I’m only the translator!)

After having found the place where the Lek Lai is, you will have to make offerings to the forest spirits, the spirit(s) of the cave and/or the local divinity who guards this place.
The offering should consist of the following:
– A pig’s head
– A duck
– A chicken
– A fish
– A piece of meat
– Two fresh coconuts
– Two bunches of bananas
– A desert bowl full of red and white sticky balls, and nuts (Note: only those who have been to Thailand will know what he’s talking about: a local desert, very special…)
A handful of assorted nuts
– Black sesame
– White sesame
– Food
– Other sorts of deserts
– White alcohol
– Betel
– Betel wine
– Cigarettes

All this should be offered to the local spirits and divinities if one is sure they’re non-vegetarians. In the case of a vegetarian divinity, offer only vegetable offerings, vegetarian food, alcohol and cigarettes. (No, I’m not joking! Some local spirits are known vegetarians!)
It would be good to wrap the leftovers in banana leaves and leave them on the ground so that the lower spirits might also be fed…

You must place all this food atop a table in two equal heaps, then light nine incense sticks and nine white candles,

If there should occur a dispute over the possession of Lek Lai between monks and people of a high spiritual level, and they don’t know whom the Lek Lai spirits have decided to back, these people should take the following vows in a loud voice: “I, (name, first name), I want to have this Lek Lai and if you are the divinities protecting this Lek Lai say the word “hai” (in Thai, this word means “give”). The one must stand by and repeat “Hai” if one hears it. A person of
little merit will never be able to attract Lek Lai, not even be able to see it, not even an image!

How to protect oneself during the harvest of Lek Lai using Saï-Sin cord: (Note:Saï-Sin cord is made up of nine white cotton threads which Buddhists monks use, among other things, to make bracelets for their faithful and also to protect places from evil spirits.)

At the moment you want to call forth the Lek Lai from the stone in which it lives because sometimes the power of the spirit or of the divinities which inhabit theLek Lai an accident or problems during the ceremony. Sometimes this can even end up in deaths, thus one must be prudent and to the greatest extent possible, wear amulets and protective talismans. It is good to string Saï-Sin cord around the rock where one expects to find the Lek Lai and to keep oneself about two meters away from it.

How to place the Saï-Sin cord:

You will need 9 or 19 pieces of wood, which should come from this part of the forest and have the form of walking sticks. (Note: a little word play on a Thai phrase meaning “Can I have it?” which one can say in nine different ways.) The tenth stick should be bigger than the first nine and must absolutely be carved from a hard wood engraved with the Pali word “Lerh” (“to retain “), Then, taking in hand the biggest of the walking sticks (which signifies that this is the one who wants the Lek Lai),

The protective cord being in place, the Master in charge of the ceremony and all his helpers should be clothed in white, have a clear spirit and do a short meditation before the ceremony itself.

If the spirit of the master or the monk conducted the ceremony is higher and stronger than that of the spirits protecting the Lek Lai, then the Lek Lai will slowly melt and flow outside the rock toward the top of the cave (one can also use honey to attract more Lek Lai). When the Lek Laihas come forth from the rock and is in the midst of taking sustenance from the honey, but before the cutting, the monk must conduct a ceremony tying the Lek Lai to the base of the rock withSaï-Sin cord – or the Lek Lai will flow back into the rock!

While attaching the cord, one must have ritual knife Meedh Moh at hand。

decisions….
Posted On 14/04/2009

decisions……….there r sooo many decisions to be make everyday…

there so many factors to consider when u need to make a decisions..

need to consider all macro n micro factors…

but many times.. 仁义两难全。。。

what see from my views ,i may think is right, but if i put myself in ur shoe…n see things from your view..im totally wrong…

what i think is right now…may be wrong many many years later when i look back..n it might be vice verser…

should i wait for the situation to take place then i make the decision…or should i be pro active..made the decision b4 i reach the situation…

will i be 无怨无悔??or will i be 悔不当初??

will my decision..liberate a soul or will my decision battered a soul??

Oh..wise one..i need a clue………….

痛苦的容積
Posted On 11/04/2009

印度有一個師傅對於徒弟不停地

抱怨這抱怨那感到非常厭煩,於

是有一天早上派徒弟去取一些鹽

回來。當徒弟很不情願地把鹽取

回來後,師傅让徒弟把鹽倒進水

杯裡喝下去,然後問他味道如

何。徒弟吐了出來,說:”很

苦。” 師傅笑著让徒弟帶著一些

鹽和自己一起去湖邊。他們一路

上沒有說話。來到湖邊後,師傅

让徒弟把鹽撒進湖水裡,然後對

徒弟說:”現在你喝點湖水。” 徒

弟喝了口湖水。師傅問:”有什麼

味道?” 徒弟回答:”很清涼。”

師傅問:”嘗到鹹味了嗎?” 徒弟

 

說:”沒有。” 然後,師傅坐在這

個總愛怨天尤人的徒弟身邊,握

著他的手說:”人生的苦痛如同這

些鹽有一定數量,既不會多也不

會少。我們承受痛苦的容積的大

 

小決定痛苦的程度。所以當你感

到痛苦的時候,就把你的承受的

容積放大些,不是一杯水,而是

一個湖。”

觀世音騎龍
Posted On 11/04/2009

http://yes51121.myweb.hinet.net/88/169.swf

大自在的心
Posted On 11/04/2009

修行須一天比一天清淨,如同無量壽經經題說的清淨心、平等心、正覺心,要真正達到這個標準,必須看破、放下、隨緣才有可能。看破是學問,放下乃功夫,能徹底的放下,就成佛。菩薩的階位,就是從看破放下的多少而定,等覺菩薩尚有一品生相無明,還有一分未放下;所以一定要放下、隨緣,那就得大自在。(節錄 淨空法師語錄)

五逆重罪与无间地狱
Posted On 07/04/2009

http://www.youtube.com/watch?v=7p_PkulVtPY

持咒心要
Posted On 06/04/2009

持咒先要正心诚意

诵持默念少意言 示教利喜化大千
所作诸法悉究竟 不增不减到涅槃

学咒要先正心诚意,若心不正学什么咒都是邪的,心正了学咒才有感应。心正了还不行,还要诚意。诚意即念兹在兹,丝毫都不马虎,下可敷衍了事或苟且塞责,这样才有感应。若你不是正心诚意,而存邪知邪见,想去害人,就是魔法,是魔王所行的法,魔是害人不利人

。真正想修法的人在任何情形下亦不会害人,要存利益众生的心,不要有学咒为了降伏魔鬼的思想,或者和其他人起对待心。在佛教里没有敌人,不向任何人报复,就是任何人对自己有害处,也要忍耐,修忍辱波罗蜜,不生报复之心。

这就是佛教高超之处,佛教的优点。其他的宗教都没有这种精神,虽然基督教说爱敌,但也只不过口头上说说而已,他真能爱敌吗?

他认为佛教是他的敌人,他爱佛教吗?绝不。他开口就是“魔鬼”,闭口也是“魔鬼”。佛教最重要的教旨,就是:你是魔鬼,我也绝不伤害你,也要摄受你而不生一种对待法,这就是佛教最特别的教义,对任何众生都存慈悲心,不去伤害他们。楞严咒是惊天地,泣鬼神,最有效的灵文,所以我们学会楞严咒便要时时刻刻存慈悲心,举心动念都不要去伤害人。旁人就是对自己怎样不好,也不怪他,也不去伤害他。量要有三千大千世界那么大,把所有森罗万象都包括在里面,这才是佛教徒的本份。我们切记,莫作犯上作乱的行为,有这种行为是很危险的。印兔那译诵持,又译默念,又译少意言,就是不要讲那么多话,打那么多妄想,专一则灵,分歧则蔽。何谓专一?就是不生害人之心,若存害人的心,将来是很危险的。所谓“多行不义必自毙”,害人反害己。杀人之父,人必杀其父;杀人之兄,人必杀其兄,这是因果。我们佛教徒要避免恶因,以免将来受恶的果报。所以说“诵持默念少意言”。“示教利喜化大千”,这句又翻示教、利喜,指示众生佛教,令他们得到利益欢喜。由此看来,我们要在能利益人时就赶紧利益人,所谓“栽培心上地,长养性中天”,能常利益其他人,久而久之便有德行了。不是尽叫人利益自己,自己不利益人,养成一种倚赖性,这是最没出息,尽想找便宜。看世上专找便宜的人结果都失败了,你若不信,细细研究,无论那一个失败者都是贪而无厌,各处找便宜,结果一败涂地。你能利益人,令人欢喜,无论到什么地方,四方都来归附你。孔子说:“言必忠信,行必笃敬,虽蛮貊之邦行矣。”说出的话一定要诚实有信用,不能瞪着眼睛尽打妄语,好像是说真话,其实尽欺骗人,行为一定要很诚实,很笃厚,低声下气,一切恭谨

凡事总要存谦恭和蔼之心,不要有贡高我慢的思想,觉得人人都不如我,我是天老爷。这是不可以的。

佛说阿弥陀经要解(Commentary on the Amitabha Sutra)
Posted On 02/04/2009

姚秦三藏法师鸠摩罗什译
清西有沙门蕅益智旭解
Translated by Dr. J. C. Cleary —- Mind-Seal of Buddhas
Humbly Revised by Dr. Edwin Sha 沙行勉 based on my understanding of the scriptures.
Version: October, 2007. This one has Essence and Introduction Parts.
原夫诸佛悯念群迷,随机施化。虽归元无二,而方便多门。然于一切方便之中,求其至直捷、至圆顿者,则莫若念佛求生净土。又于一切念佛法门之中,求其至简易、至稳当者,则莫若信愿专持名号。
The Buddhas took pity on all the deluded sentient beings, and taught them based on the opportunities and the various potentials of these deluded sentient beings. Although the ultimate goal of taking Buddha’s teaching has no difference: returning to our pure mind, many different expedient methods are employed.
Among all these expedients, if we seek the most direct and fast, and the most complete and sudden, none is as good as seeking birth in the Pure Land through Buddha-remembrance. If we seek the simplest and most reliable among all the methods of Buddha-Remembrance, the best is to develop faith and vows and to concentrate on reciting the Buddha-name.
是故净土三经并行于世,而古人独以《阿弥陀经》列为日课。岂非有见于持名一法,普被三根,摄事理以无遗,统宗教而无外,尤为不可思议也哉!
This is the reason that the ancients took the Amitabha Sutra as their daily study guide, though three Pure Land scriptures have circulated side by side in the world over the generations. The Amitabha Sutra shows that the method of reciting the Buddha-name applied to people with different capacities. It encompasses the level of phenomena and the level of inner truth (noumenon), omitting nothing. It embraces all sections of Buddhism and Scriptures of Buddhism, and leaves nothing out. This method is indeed inconceivably great.
古来注疏,代不乏人,世远就湮,所存无几。云栖和尚著为《疏钞》,广大精微。幽溪师伯述《圆中钞》,高深洪博。盖如日月中天,有目皆睹,特以文富义繁,边涯莫测,或致初机浅识,信愿难阶。
There have been many people to comment upon and explain the Amitabha Sutra. Over time, many of these commentaries have been oblivion and nowadays not many survive. Master Yun-Qi (Lian-Chi, 1535-1615) wrote his extensive and subtle commentary and my senior fellow teacher, Mater You-Xi, wrote Complete Middle Path Commentary, which is profound and highly learned. These two commentaries are like the sun and the moon: all those with eyes see them. But in these two commentaries, the literary style is elaborate and the level of meaning is complex. Their ultimate reaches are unfathomable.
故复弗揣庸愚,再述《要解》。不敢与二翁竞异,亦不必与二翁强同。譬如侧看成峰,横看成岭,纵皆不尽庐山真境,要不失为各各亲见庐山而已。将释经文,五重玄义。
Therefore I have put aside all qualms about my own mediocrity and ignorance and composed another commentary, explaining the essential points of the Amitabha Sutra. I would not dare to diverge from the two elders just to be original, nor would I force myself to agree with them for the sake of agreement. It is as if we look at a same mountain from different angles, so none of us can fully describe the true realms of the “mountain,” as each one of us can only give you the record of our personal encounters. Before I explain the sutra, I will first present the summary of the sutra using five classifications.
第一释名。此经以能说所说人为名。佛者,此土能说之教主,即释迦牟尼。乘大悲愿力,生五浊恶世。以先觉觉后觉,无法不知,无法不见者也。
First, the title of the sutra is explained. This sutra takes its title from the one who expounds it and from the one of whom he speaks.
Buddha is the master teacher in the world, that is, Sakyamuni. By the power of his vows of great compassion, he was born here in the world of the Five Turbidities. As the one enlightened, he was determined to bring enlightenment to others who have not. Buddha is the one who knows all and sees all.
[佛教以五浊说明世界的丑恶。 一、劫浊,言时代遭逢恶运,灾难频生; 二、烦恼浊,指世人心中充满贪、嗔、痴等烦恼; 三、众生浊,指众生资质低劣,苦多乐少; 四、见浊,指邪见流行,思想混乱; 五、命浊,指众生因恶业受报,心身交瘁,寿命短促。]
说者,悦所怀也。佛以度生为怀,众生成佛机熟,为说难信法,令究竟脱,故悦也。
Buddha speaks the sutra with joy in his heart. Buddha’s intention is to liberate sentient beings. Since the potential of sentient being to achieve Buddhahood is ripe, Buddha expounds for them these Pure Land teachings which are difficult to believe. He intended to help them reach ultimate liberation. That’s why he is filled with joy.
阿弥陀,所说彼土之导师,以四十八愿,接信愿念佛众生生极乐世界,永阶不退者也。梵语阿弥陀,此云无量寿,亦云无量光。要之功德智慧,神通道力,依正庄严,说法化度,一一无量也。
Amitabha Buddha is the one Sakyamuni refers to in the sutra. Amitabha is the master teacher (guiding teacher) of the Pure Land. By the power of his forty-eight vows, he receives the sentient beings who have vowed to practice Buddha-remembrance by invoking the Buddha name and enable them to be born in the Land of Ultimate Bliss, and never fall back from there. The Sanskrit name “Amitabha” means “Infinite Life” and “Infinite Light”. The meanings of the name manifest his merits and his wisdom, his supernatural power, the grandeur of the Pure Land and people, his teachings and the liberation of sentient beings, all infinite.
一切金口,通名为经。对上五字,是通别合为题也。教行理三,各论通别,广如台藏所明。
A sutra is what Buddha said.
These terms taken from general and particular senses make up the title of the scripture: The Amitabha Sutra Spoken by Buddha. The three categories — teachings, practice, and inner truth (noumenon), which each sutra should have — can each be explained in both general and particular senses, as set out in the Tien-Tai system.
第二辨体。大乘经皆以实相为正体。吾人现前一念心性,不在内,不在外,不在中间。非过去,非现在,非未来。非青黄赤白,长短方圆。非香,非味,非触,非法。觅之了不可得,而不可言其无。具造百界千如,而不可言其有。离一切缘虑分别,语言文字相。而缘虑分别,语言文字,非离此别有自性。
Second, there is the essence of the sutra to discern.
The true essence of all the Great Vehicle (Mahayana) scriptures is Absolute Reality (Real Mark) itself. What is Absolute Reality? Let’s look at the essence of our mind coming at each instant. It is not inside, not outside, and not in between. It is not past, not present, and not future. It is not green or yellow or red or while, long or short or square or round. It is not a scent, not a flavor, not a texture that can be touched, not a mental object.
When we search for it we cannot find it, but we cannot say it does not exist. It creates all worlds and all realms, but we cannot say it exists. It is detached from conditional thoughts and discriminations, from all words and characteristics. But conditional thoughts and discriminations and words and characteristics do not have any their identity apart from it.
要之离一切相,即一切法。离故无相,即故无不相,不得已强名实相。
Essentially, absolute reality is detached from all forms, but merged with all things. Being detached from forms, it is formless, and being merged with all things, it is all-formed. For lack of an alternative term, we impose on it the name “absolute reality” [i.e., Buddha Mind, Buddha Nature].
实相之体,非寂非照,而复寂而恒照,照而恒寂。照而寂,强名常寂光土。寂而照,强名清净法身。又照寂强名法身,寂照强名报身。又性德寂照名法身,修德寂照名报身。又修德照寂名受用身,修德寂照名应化身。
The essence of Absolute Reality is neither quiescent nor aware, but it is both quiescent and yet ever shining with awareness, both shining with awareness and yet ever quiescent. In that is shining with awareness but quiescent, it is called the Land of Eternally Quiescent Light. In that it is quiescent but shining with awareness, it is called the pure Dharmakaya (Dharma Body). Aware quiescence is called the Dharmakaya, the Dharma Body of all the Buddhas. Quiescent awareness is called the Sambhogakaya, the Reward Body. The quiescent shining of Buddha nature is named as Dharma Body. The quiescent shining of the practice of Buddha nature is named Reward Body. From the view point of practice of Buddha nature, practicing Buddha nature with shining quiescence is called Reward Body and practicing Buddha nature with quiescent shining is called Incarnation Body.
// [ 沙行勉 ]: 此段较难懂。可以强想成“法身“如月体,“报身“如月光。“应化身“如“千江有水千江月“。或者可以说法身如永恒播发的电台,报身如电波,应化身如电视所显示的影像。只有菩萨能见到报身,而我们一般凡夫只能随着电视机的开启(成住坏空)才能见到应化身。所以,广义来讲,法身为寂,报身显照。法身表性德,报身和应化身表修德。此两身的代表的修德亦有所差别。报身的修德在于无住而生心。应化身的修德在于生心而无住。
寂照不二,身土不二,性修不二,真应不二,无非实相。实相无二,亦无不二。
Quiescence and awareness are not two, bodies and environments are not two, nature and practice are not two, true essence and responsive functions are not two — everything is nothing but absolute reality. In terms of absolute reality, all these seemly dualities neither two nor not two.
是故举体作依作正,作法作报,作自作他。
乃至能说所说,能度所度,能信所信,能愿所愿,能持所持,能生所生,能赞所赞,无非实相正印之所印也。
Therefore, the essence of reality builds up both the environment that surrounds sentient beings and their very bodies. It builds up both the Dharma Body and the Reward Body of the Buddhas. It builds up both self and others.
Furthermore the one who speaks the sutra (Sakyamuni) and the one who is spoken of (Amitabha), the Buddhas who can deliver sentient beings and the sentient beings who are delivered, the ability to believe (mind) and that which is believed in (dharma), the ability to take vows and that which is vowed, the ability to concentrate on the Buddha-name (body, mouth and mind) and the Buddha-name which is concentrated upon, the ability to be born in the Pure Land (faith, vow and practice) and birth in the Pure Land itself, the ability to praise the Buddhas and the Buddhas who are praised –all of these are the imprint of the “true seal” of absolute reality. [Thus the Buddha Nature of sentient beings (absolute reality) is the true essence of all Mahayana Sutras.]
第三明宗。宗是修行要径,会体枢机,而万行之纲领也。提纲则众目张,挈领则襟袖至。故体后应须辨宗。 此经以信愿持名为修行之宗要。非信不足启愿,非愿不足导行,非持名妙行不足满所愿而证所信。
Third is to understand the principle of the sutra. The guiding principle is the essential route for cultivating practice, the key link for understanding the essence [of our mind], and the guiding framework for the myriad practices. When you hold up a net, the mesh opens up. When you lift the collar of a shirt, the breast and sleeves come too. Thus, after the essence, we must discern the guiding principle.
The essential principle for cultivation in this sutra is to develop faith and vows and to recite the Buddha-name. Without faith, we are not sufficiently equipped to take vows. Without vows, we are not sufficiently equipped to guide our practice. Without the wondrous practice of reciting the Buddha-name, we are not sufficiently equipped to fulfill our vows and to bring our faith to fruition.
经中先陈依正以生信,次劝发愿以导行,次示持名以径登不退。
信则信自,信他,信因,信果,信事,信理。愿则厌离娑婆,欣求极乐。行则执持名号,一心不乱。
The sutra first sets forth the environment of the Pure Land and the exalted embodiment of its inhabitants in order to engender faith in us. Next it urges us to take vows to lead our
practice. Then it teaches us the practice of reciting the Buddha-name as the route to reach the Pure Land, upon which we will never fall back.
Faith means having faith in oneself and faith in others. It means being sure about cause and effect, about phenomena and inner truth (noumenon).
Vows mean feeling aversion to the mundane world and detaching from it. Vows mean gladly seeking the Pure Land of Ultimate Bliss.
Practice means persisting in the practice of reciting the Buddha-name singlemindedly and without delusion or confusion (with one-pointedness of mind).
信自者,信我现前一念之心,本非肉团,亦非缘影;竖无初后,横绝边涯;终日随缘,终日不变。十方虚空微尘国土,元我一念心中所现物。我虽昏迷倒惑,苟一念回心,决定得生自心本具极乐,更无疑虑。是名信自。
Believe in ourselves. Believing the Mind that can recite Buddha-name is not a physical entity, or the thoughts responsive to outside objects. It extends through time without any before or after and through space without any boundaries. Though it appears to follow causal conditions all day long, it never changes.
All of space in the ten directions and all the worlds countless as atoms are things manifested by this Mind of ours. Although we are deluded and confused, if for a single moment we return to this Mind, we are sure to be born in the Land of Ultimate Bliss originally inherent in our own mind, and be troubled no more by worry and doubt. This is called “believing in ourselves”.
信他者,信释迦如来决无诳语,弥陀世尊决无虚愿,六方诸佛广长舌决无二言。随顺诸佛真实教诲,决志求生,更无疑惑。是名信他。
Believe in others. Have faith that the Tathagata Sakyamuni certainly did not lie, and that the World Honored One Amitabha certainly did not take his vows in vain. Believe that all the Buddhas of all the directions never equivocated. Believe to follow the true teachings of all the enlightened ones, so to establish our will to seek birth in the Pure Land without any doubt or confusion. This is called “believing in others”.
信因者,深信散乱称名,犹为成佛种子,况一心不乱,安得不生净土。是名信因。
Believe in the causal basis. Have faith that even Buddha-name invocation carried out in a scattered confused state of mind is still a seed of enlightenment, and that this is even more true of invoking the Buddha-name singlemindedly and without confusion. [If we sincerely and singlemindedly invoke the name of Amitabha Buddha],
how can we fail to be born in the Pure Land? This is called “believing in the causal basis” [i.e., that recitation is the cause of enlightenment].
信果者,深信净土,诸善聚会,皆从念佛三昧得生,如种瓜得瓜,种豆得豆,亦如影必随形,响必应声,决无虚弃。是名信果。
Believe in the result. Have deep faith that the Pure Land and all the good people assembling there are born from the Buddha Remembrance Samadhi [the meditative concentration that comes from reciting the Buddha-name]. When you plant melon seeds you get melons, and when you plant beans you get beans. [Effect follows causes] like a shadow follows a physical shape, like an echo responds to a sound. Nothing is sown in vain. This is called “believing in the result”.
信事者,深信只今现前一念不可尽故,依心所现十方世界亦不可尽。实有极乐国在十万亿土外,最极清净庄严,不同庄生寓言。是名信事。
Believe factual phenomena. Have deep faith that since this mind of ours is infinite, the worlds of the ten directions that appear based on it are inexhaustible. The Land of Ultimate Bliss really does exist ten billion Buddha-lands away, ultimate pure and sublime. This is not some fable from Chuang-tzu. This is called “believing factual phenomena”.
信理者,深信十万亿土,实不出我今现前介尔一念心外,以吾现前一念心性实无外故。又深信西方依正主伴,皆吾现前一念心中所现影。全事即理,全妄即真,全修即性,全他即自。我心遍故,佛心亦遍,一切众生心性亦遍。譬如一室千灯,光光互遍,重重交摄,不相妨碍。是名信理。
Believe in inner truth (noumenon). Have deep faith that the countless Buddha-lands (worlds) are in reality not outside our “tiny” Mind of Buddha remembrance since there is really nothing outside of this Mind. We have deep certainty that the whole array of beings and surroundings in the Pure Land is a set of reflections appearing in our mind. All phenomena are merged with inner truth. All falsity is merged with truth. All practices are merged with True Nature. All others are merged with oneself. Our own inherent mind is all-pervasive, and the Buddha-mind is also all-pervasive, and the true nature of the minds of sentient beings is also all-pervasive. It is like a thousand lamps in one room, each of whose lights shines on all the others and merges with the other lights without any obstruction. This is called “believing in inner truth” (Noumenon).
如此信已,则娑婆即自心所感之秽,而自心秽,理应厌离。极乐即自心所感之净,而自心净,理应欣求。厌秽须舍至究竟,方无可舍。欣净须取至究竟,方无可取。
[Vows]. Once we have these forms of faith, then we must understand that the mundane world is the defilement brought about by our own minds, and we must detach from it; the Pure Land is the purity brought about by our own minds, and we must joyously seek it.
We must renounce defilement utterly, until there is nothing that can be renounced, and we must grasp purity utterly, until there is nothing more that can be grasped.
故《妙宗》云:取舍若极,与不取舍亦非异辙。设不从事取舍,但尚不取不舍,即是执理废事。既废于事,理亦不圆。若达全事即理,则取亦即理,舍亦即理。一取一舍,无非法界。故次信而明愿也。
Therefore the commentary Miao-tsung said: If you take grasping and rejecting to the limit, they are not in a different track than not grasping and not rejecting. If you do not engage in grasping and rejecting, and only value not grasping and not rejecting, this is a form of clinging to inner truth and abandoning phenomena. If you neglect the phenomenal level, then you are not complete at the inner truth level. If you arrive at the point where all phenomena are merged with inner truth, then both grasping and rejecting are also merged with inner truth. Sometimes grasping, sometimes rejecting, nothing is not the realm of reality.
[沙注:取、舍俱离。取取、取舍俱离。舍取、舍舍俱离。离亦离、离离亦离、无所可离、无所亦离。其理无法描述、无法定义。一切表述都如同瞎子摸象般。菩萨证得此理。所以行事处事,无不自在、通达。]
言执持名号一心不乱者,名以召德,德不可思议,故名号亦不可思议。名号功德不可思议,故使散称为佛种,执持登不退也。
[Practice]. When we speak of concentrating on invoking the Buddha-name singlemindedly, with a mind that is unified and not chaotic, we are using the Buddha-name to summon up the qualities of Buddhahood. Since the qualities of Buddhahood are inconceivable, the Buddha-name itself is also inconceivable. Since the merits of the Buddha-name are inconceivable, even if we recite the Buddha-name in a scattered state of mind, it is still a seed of enlightenment, and if we recite Buddha-name singlemindedly, we will reach the Pure Land and until then it is impossible for us to retreat.
然诸经示净土行,万别千差。如观像、观想、礼拜供养、五悔六念等,一一行成,皆生净土。
Many sutras teach Pure Land practices of various kinds: contemplating the image of Buddha, contemplating the concept of Buddha, doing prostrations, making offerings, practicing the five forms of repentance and the six forms of mindfulness, and so on. If you consummate any of these practices, [and dedicate the merits toward rebirth in the Pure Land], you will be born there.
[五种的忏悔方法。天台智者大师为了修习法华三昧的人,依据弥勒问经,占察经与普贤观经等之意,而订出五种的忏悔方法,即 一、忏悔,发露自己已往之罪而诫将来; 二、劝请,劝请十方诸佛以转法轮; 三、随喜,对于自他一切善根随喜赞叹;
四、回向,以所修之功德趣向于众生及佛道; 五、发愿,发四弘愿以导引前面之四行。]
[一、念佛,念佛具足十号,有大慈大悲大光明,神通无量,能拔除众生之苦,我欲与佛一样; 二、念法,念如来所说之一切法,有大功德,乃无上妙药,我欲证之而施与众生; 三、念僧,念僧是如来弟子,得无漏法,具足戒定慧,为世间之福田,我也想修僧之行; 四、念戒,念戒行有大势力,能防一切之恶,我欲精进持戒; 五、念施,念布施有大功德,既能拔人之苦,且能去除自己之悭贪,我欲以布施普利众生; 六、念天,念诸天有自然之快乐,皆由往昔勤修十善之因,我亦欲勤修善业,以便善因得善果。]
唯持名一法,收机最广,下手最易。故释迦慈尊,无问自说,特向大智舍利弗拈出,可谓方便中第一方便,了义中无上了义,圆顿中最极圆顿。
The method of reciting the Buddha-name is the one that is the most all-conclusive, embracing people of all mentalities and the one that is easiest to practice. This is why the compassionate one, Sakyamuni Buddha, explained it to Shariputra without being asked. Reciting the Buddha-name can be called the number one expedient among all the expedient methods in practices, the supreme one among all the methods in understanding the Buddha’s teaching, and the most perfect one among all the complete methods in finding the inner truth of Buddhahood.
故云:清珠投于浊水,浊水不得不清;佛号投于乱心,乱心不得不佛也。信愿持名,以为一乘真因。四种净土,以为一乘妙果。举因则果必随之,
There is a saying: “If a purifying pearl is put into dirty water, the dirty water cannot but be purified. If the Buddha-name is put into a chaotic mind, the chaotic mind must approach to enlightened. Reciting the Buddha-name with faith and vows is a true causal basis for the Supreme Vehicle. The four kinds of Pure Land [the Land Where Saints and Ordinary Beings Dwell Together, the Land of Expedient Liberation with Incompleteness, the Land of Real Reward, and the Land of Eternally Quiescent Light] are the wondrous fruits of the One Vehicle. If you have the causal basis, then the result is sure to follow.
[成佛唯一之教也。乘为车乘,以譬佛之教法。教法能载人运于涅槃岸,故谓之乘。法华经专说此一乘之理。法华经方便品曰:“十方佛土中,唯有一乘法,无二亦无三,除佛方便说。”同品曰:“诸佛如来,以方便力,于一佛乘,分别说三。”同品曰:“唯此一事实,余二则非真。”文句四上曰:“圆顿之教,为一佛乘。”胜鬘经曰:“一乘即是第一义乘。”胜鬘宝窟上本曰:“一乘者,至道无二,故称为一。运用自在,目之为乘。”]
故以信愿持名为经正宗。其四种净土之相,详在《妙宗钞》,及《梵网玄义》,兹不具述。俟后释依正文中,当略示耳。
Therefore, faith, vows and reciting the Buddha-name are the true guiding principles of the Amitabha Sutra.
The characteristics of the four kinds of Pure Land are described in detail in the Miao-tsung commentary on the sutra and in the book An explanation of the Brahma Net Sutra, and I will not explain them in full here. Later on I will give a brief account of them as I explicate the text.
第四明力用。此经以往生不退为力用。往生有四土,各论九品。且略明得生四土之相:若执持名号,未断见思,随其或散或定,于同居土分三辈九品;
Fourth, there is the sutra’s powerful function (Power and Application).
The powerful function of this sutra is to enable us to be reborn in the Pure Land and never fall back. Rebirth in the Pure Land can be categorized in terms of the Four Pure Lands, and also into nine grades in each land. Here I will give a brief explanation of the characteristics of the Four Lands.
If you recite the Buddha-name without cutting off your delusions of views and thoughts, depending on how scattered or how concentrated you are, you are reborn in the level of the Land Where Saints and Ordinary Beings Live Together.
若持至事一心不乱,见思任运先落,则生方便有余净土;若至理一心不乱,豁破无明一品,乃至四十一品,则生实报庄严净土,亦分证常寂光土;若无明断尽,则是上上实报,究竟寂光也。
If you recite the Buddha-name to the point of singlemindedness (phenomenal level) and your delusions of views and thoughts are naturally dropped off, you are born in the Land of Expedient Liberation with incompleteness [where Arhats live].
If you recite the Buddha-name to the point of singlemindedness (noumenon or inner truth level), and you smash from one to forty-one levels of delusion and ignorance, then you are born in the Pure Land of Real Reward [where Bodhisattvas live].
If you recite the Buddha-name to the point that ignorance and delusion are totally cut off, this is the highest reward and you will be reborn in the Land of Eternally Quiescent Light.
不退有四义:一念不退。破无明,显佛性,径生实报,分证寂光。二行不退。见思既落,尘沙亦破,生方便土,进趋极果。
There are four meanings in no-retreat: contemplation never retreats, practice never retreats, status never retreats, and finality never retreats. 1. After breaking the ignorance, revealing Buddha nature, people can reach the birth of the Land of Real Reward, and also witness the Land of Eternally Quiescent Light. 2. After removing the confusions in views and thoughts, and breaking the countless dust-like confusion, people can reach the Land of Expedient Liberation with Incompleteness, and go toward to enlightenment.
三位不退。带业往生,在同居土,莲华托质,永离退缘。四毕竟不退。不论至心散心,有心无心,或解不解,但弥陀名号,或六方佛名,此经名字,一经于耳,假使千万劫后,毕竟因斯度脱。如闻涂毒鼓,远近皆丧,食少金刚,决定不消也。
3. After giving birth to Pure Land with karma, people will reach the land where Saints and Ordinary Beings Dwell Together, in which people are supported by the quality of lotus flower (pure land environment), and never have any possibility of retreat. 4. No matter with concentration or not, with mindfulness or not, with understanding or not, hearing Amitabha Buddha name or any Buddha’s names will gives the seed to the finality of reaching enlightenment. It is like people will get affected no matter they are near by or far away from the drum that is beating, and people will not digest the diamonds no matter how little they eat.
复次只带业生同居净证位不退者,皆与补处俱,亦皆一生必补佛位。夫上善一处,是生同居,即已横生上三土,一生补佛。是位不退,即已圆证三不退。
Furthermore, even those who give birth with karma to the land where Saints and Ordinary Beings Dwell Together have the same guarantee of no-retreats as the people in other three lands. They will become enlightened in one life-time there. Because people are always with supreme saints in the land where Saints and Ordinary Beings Dwell Together, this land is already a no-retreat step-stone to other three lands. One life-time to Buddhahood and no retreat in status show that with the birth to any place in Pure Land, people have reached the guarantee of no-retreats.
如斯力用,乃千经万论所未曾有。较彼顿悟正因,仅为出尘阶渐,生生不退,始可期于佛阶者,不可同日语矣。宗教之士,如何勿思。
The Amitabha Sutra has this kind of powerful function, which no text has ever described. The powerful function of the Amitabha Sutra is far beyond other methods. For example, a correct causal basis to a sudden enlightenment is just a stepping stone for people out of the sensory world, which must be cultivated lifetime after lifetime before you can expect enlightenment. How can Zen Buddhists and Scriptural Buddhists fail to consider this?
第五教相。此大乘菩萨藏摄。又是无问自说,彻底大慈之所加持,能令末法多障有情,依斯径登不退。故当来经法灭尽,特留此经住世百年,
Fifth, there are the forms of the Buddhist teaching in this sutra to explain.
The sutra is contained in the Mahayana canon, Bodhisattva vehicle, and is “self-spoken” [delivered by the Buddha without being asked].
This sutra has enabled sentient beings with many karmic obstructions, living in the Dharma Ending Age to make a direct ascent toward enlightenment without falling back.
Thus, in the future when all the other sutras have perished, this Amitabha Sutra will survive for another century, to bring deliverance on a wide scale to sentient beings.
广度含识。阿伽陀药,万病总持,绝待圆融,不可思议。华严奥藏,法华秘髓,一切诸佛之心要,菩萨万行之司南,皆不出于此矣。欲广叹述,穷劫莫尽,智者自当知之。
The Amitabha Sutra is a remedy for all sicknesses. It is beyond relativities, a perfect fusion, with inconceivable power. The mystic treasury of the Flower Ornament (Avatamsaka) Sutra, the secret gist of the Lotus Sutra, the essential teachings on mind of all the Buddhas, the compass of all the Bodhisattvas’ myriad practices — none of them is outside of this sutra. If I wanted to praise it at length, at the end of time I still would not be finished. Those with wisdom please know the functions and characteristics of this wondrous sutra.
入文分三:初序分、二正宗分、三流通分。此三名初善、中善、后善。序如首,五官具存。正宗如身,脏腑无阙。流通如手足,运行不滞。
[EXPLANATION OF THE TEXT]
The text of the sutra is divided into three sections. The first portion is the introduction. The second portion is the main body of the text that gives the major guiding principles. The third portion is about the transmission of the text. These three parts are called the excellent opening, the excellent middle, and the excellent ending.
The introduction is like the head, complete with facial features. The main body of the text is like the body, complete with all the internal organs. The transmission portion is like the hands and feet, which move unimpeded.
故智者释《法华》,初一品皆为序,后十一品半皆为流通。又一时迹本二门,各分三段。则法师等五品,皆为迹门流通。盖序必提一经之纲,流通则法施不壅,关系非小。后人不达,见经文稍涉义理,便判入正宗。致序及流通,仅存故套。安所称初语亦善,后语亦善也哉。
A good example can be seen by the way that Master Chi-Zhe explaining Lotus Flower sutra, a significant portion of the sutra was categorized as the parts of introduction and transmissions. In sum, the introduction covers the overall structure of the sutra, while the transmission portion shows that the bestowal of the teaching has been unimpeded. The connection of these two portions with the main body of the sutra is not a minor matter. Lately people have not understood this. When they read the sutras, if the text is a little bit related to the principles, they categorize the text into the main body, treating the introduction and the transmission portion as if they were merely formalistic. If this were true, why are we told that both the opening words and the closing words of a sutra are also excellent?
(甲)初序分二:初通序、二别序。(乙)初通序分二:初标法会时处、二引大众同闻。(丙)今初
[Introductory portion of sutra]
The introductory portion of the Amitabha Sutra has two parts: The general introduction part is applied to all Buddhist sutras, and the particular part is unique to this sutra. The general part first reveals the time and place of the Dharma assembly at which it was expounded, and then describes the assembly of those who were present.
如是我闻。一时佛在舍卫国,祇树给孤独园。
Thus have I heard (As it is what I heard): Once Buddha was in the land of Shravasti, in the garden of Jeta and Anathapindika.
如是,标信顺。我闻,标师承。一时,标机感。佛,标教主。舍卫等,标说经处也。
实相妙理,古今不变, 名如。依实相理,念佛求生净土,决定无非曰是。
This section opens the assembly where the Pure Land doctrine was taught. They are the words of Ananda [the Buddha’s personal assistant], who recorded the sutra.
“As it is” means it is what Ananda believed to be truly recorded. “What I heard” expresses what he received from the teacher. “Once” describes the moment the teaching was given. “Buddha” is the supreme dharma teacher. “The Garden of Jeta and Anathapindika in the land of Shravasti” is the place where Buddha preached this sutra.
The essence of the Absolute Reality has never been changed from ancient times to modern, thus called “as”. For we recite the Buddha–name to seek birth in the Pure Land basing ourselves upon the inner truth of absolute reality, we will definitely not go wrong, thus called “it is”.
实相非我非无我,阿难不坏假名,故仍称我。耳根发耳识,亲聆圆音,如空印空, 名闻。时无实法,以师资道合,说听周足, 名一时。自觉觉他,觉行圆满,人天大师, 名佛。
Absolute reality is not self and it is not no-self, Ananda, however, intentionally followed the ordinary name of “I” here, so he still says “I”. Ananda’s ears produced auditory consciousness, so he could personally hear the perfect voice [of Sakyamuni Buddha preaching this sutra] — this was like emptiness printing emptiness. It is in this sense that Ananda “heard” the sutra.
“Once Buddha was in Shravasti” the sutra continues. Time has no absolute meaning. ‘Once” means at the time when the teacher and students have joined, and a full sharing of preaching and listening is taking place.
“Buddha” is the name for one who has been enlightened and who brings enlightenment to others, whose enlightened practice is complete and functions as the great teacher of all humans and gods (devas).
舍卫,此云闻物,中印度大国之名,波斯匿王所都也。匿王太子名只陀,此云战胜。匿王大臣名须达多,此云给孤独。给孤长者布金买太子园,供佛及僧。只陀感叹,施余未布少地。故并名祇树给孤独园也。
The place name “Shravasti” in Sanskrit means “hearing things”. It was the name of a great kingdom in India, and also of its main city, the capital of King Prasenajit [during the time of Sakyamuni Buddha]. The King’s Crown Prince was called Jeta, which means “Victorious in Battle”. A senior minister of the king, Sudatta, was also called Anathapindika which means “Benefactor of Widows and Orphans”. Anathapindika paid for Prince Jeta’s garden in gold, and donated it to Buddha and his monks. Prince Jeta was very moved, and donated the trees and another parcel of land. Thus the double name [for the site where Buddha preached the sutra]: “the Garden of Jeta and Anathapindika”.
(丙)二引大众同闻三:初声闻众、二菩萨众、三天人众。
声闻居首者,出世相故,常随从故,佛法赖僧传故。菩萨居中者,相不定故,不常随故,表中道义故。天人列后者,世间相故,凡圣品杂故,外护职故。
(丁)初声闻众又三:初明类标数、二表位叹德、三列上首名。(戊)今初。
Next the sutra describes the assembly [who came to hear Buddha preach]. There were three groups: first, the group of monastic disciples (Arhats), second, the group of Bodhisattvas, and third, the congregation of humans and gods.
Why are the monastic disciples put first? Because they had left behind worldly forms, because they always accompanied the Buddha, and because the Buddha Dharma depends on monks and nuns to spread it.
Why are the Bodhisattvas placed in the middle? Because their forms are not fixed, because they do not always accompany the Buddha, and also in order to suggest the idea of the Middle Path.
Why are the humans and gods placed last? Because they have worldly form, because they were a mixed lot, including both ordinary people and sages, and because their role is to protect the Buddha dharma from the outside.
There are three aspects to the description of the group of monastic disciples: first, an account of their quality and number; second, praise for their high standing and their virtues; and third, a list of the names of the foremost among them. [The sutra reads:]
与大比丘僧,千二百五十人俱。
He was accompanied by twelve hundred and fifty great bhikshus.
大比丘,受具足戒出家人也。比丘梵语,含三义:一、乞士,一钵资身,无所蓄藏,专求出要;二、破恶,正慧观察,破烦恼恶,不堕爱见;三、怖魔,发心受戒,羯磨成就,魔即怖也。
“Bhikshu” is a Sanskrit term to present a Mahayana Buddhist monk taking complete disciplines with a triple meaning.
First, “bhikshu” means a mendicant, someone who has just a single bowl to support his living, and accumulates nothing, and intently asking for Buddhist Dharma.
Second, “bhikshu” means someone who has broken through evil, someone who observes everything with correct wisdom, someone who has smashed the evil of sensory afflictions, and does not fall into illusionary views and thoughts.
Third, “bhikshu” means someone who scares devils, who has accepted the full set of 250 disciplinary precepts, who has acquired achievement by assemblies of monks for the confession of sins and absolution. Thus, devils are afraid of them.
僧者,具云僧伽,此翻和合众。同证无为解脱,名理和。身同住,口无诤,意同悦,见同解,戒同修,利同均,名事和也。
The word for the monastic community as a whole, “Sangha”, means a harmonious association. This harmony at the level of inner truth means sharing the realization of the truth of uncontrived liberation. At the phenomenal level, harmony means dwelling together without rancorous speech, with the same joyful intent, and the same understanding, sharing the same precepts and sharing material goods equally.
千二百五十人者,三迦叶师资共千人,身子、目连师资二百人,耶舍子等五十人。皆佛成道,先得度脱,感佛深恩,常随从也。
The sutra speaks of twelve hundred and fifty bhikshus. The three brothers Kashyapa had together a thousand disciples, Sariputra and Maudgalyayana had two hundred and Yasha had fifty. These were all people who had become Buddha’s disciples shortly after his enlightenment, people who felt deep gratitude for Buddha’s benevolence, and always followed him everywhere.
[The sutra continues:]
(戊)二表位叹德
皆是大阿罗汉,众所知识。
…all of them great Arhats, well known to the assembly
阿罗汉亦含三义:一、应供,即乞士果;二、杀贼,即破恶果;三、无生,即怖魔果。
The word ‘Arhat” also has three meanings. First, it means one who is worthy of offerings, as the result of being a mendicant [when he was a bhikshu]. Second it means a slayer of evil, as the result of having broken through evil. Third, it means one who will not be reborn in the cycle of life and death, as the result of destroying delusion and afflictions.
复有慧解脱、俱解脱、无疑解脱三种不同,今是无疑解脱,故名大。又本是法身大士,示作声闻,证此净土不思议法,故名大也。从佛转轮,广利人天,故为众所知识。
It also means one who is liberated with wisdom, one who is liberated with both wisdom and meditation, one who is liberated without any doubt. Because they reach the liberation without any doubt, thus they are named “great”. Furthermore, all these great Arhats are actually members of great Bodhisattvas, who appear as monastic disciples of the Buddha. They have realized the inconceivable reality of this Pure Land teaching, and so they are called “great”. They accompanied the Buddha as he turned the Wheel of the Dharma, bringing benefits to humans and gods on a vast scale, and so they were “well known to the assembly”.
Now the sutra lists the names of the leaders of the Arhats:
(戊)三列上首名
长老舍利弗、摩诃目犍连、摩诃迦叶、摩诃迦旃延、摩诃俱絺罗、离婆多、周利槃陀伽、难陀、阿难陀、罗侯罗、憍梵波提、宾头卢颇罗堕、迦留陀夷、
Among them were his leading disciples, such figures as the Elders Sariputra, Maudgalyayana, Mahakasyapa, Mahakatyayana, and Mahakausthila, Revata, Suddhipanthaka, Nanda, Ananda, Rahula, Gavampati, Pindola-bharadvaja, Kalodayin, Mahakapphina, Vakula, and Aniruddha, etc., all great disciples.
[长老舍利弗、摩诃目犍连、摩诃迦叶]
德腊俱尊,故名长老。身子尊者声闻众中,智慧第一。目连尊者神通第一。饮光尊者身有金光,传佛心印为初祖,头陀行第一。
“Elder” is the term given to those who are honored both for their virtue and their long years as monks.
Among the Buddha’s monastic disciples, the Venerable Sariputra was the foremost in wisdom and the Venerable Maudgalyayana was foremost in supernatural powers.
The Venerable Mahakasyapa’s body shined with a golden light: he transmitted the Buddha’s Mind Seal and became the first patriarch [of the Zen tradition]. He was foremost among the Buddha’s monastic disciples in ascetic practices.
[摩诃迦旃延、摩诃俱絺罗、离婆多、周利槃陀伽]
文饰尊者婆罗门种,论议第一。大膝尊者答问第一。星宿尊者无倒乱第一。继道尊者因根钝仅持一偈,辩才无尽,义持第一。
The Venerable Mahakatyayana was of a Brahmanical lineage, and was foremost in argumentation.
The Venerable Mahakausthila was foremost in question-and-answer dialogue.
The Venerable Revata was the foremost in meditation free of error and confusion.
The Venerable Suddhipanthaka had been dull by nature but through memorizing two words of the sutras [sweep clean, i.e., sweep the mind clean], his eloquence became limitless and he was the foremost in upholding the truth of Real Mark.
[难陀、阿难陀、罗侯罗]
喜尊者佛之亲弟,仪容第一。庆喜尊者佛之堂弟,复为侍者,多闻第一。覆障尊者佛之太子,密行第一。
The Venerable Nanda (Sundarananda) was Buddha’s own younger brother, and was foremost in formal comportment.
The Venerable Ananda was Buddha’s cousin, and served as his personal attendant: he was the most learned [and always committed the Buddha’s spoken teachings to memory].
The Venerable Rahula was Buddha’s son and heir [from the time when he was a royal prince], and he was the foremost in adherence to every subtle precept and never advertising his cultivation.
[微细护持戒行。亦三千威仪、八万细行等,悉能持守无缺。如罗睺罗,以持戒严净而为佛弟子中密行第一。然依台宗密行有大小乘之别,微细护持为密行属小乘;若据法华,罗睺罗原为法身菩萨,住于圆顿妙戒,然今现声闻身,持小乘粗戒而隐密本地妙戒,故称密行。]
[憍梵波提、宾头卢颇罗堕、迦留陀夷]
牛司尊者宿世恶口,感此余报,受天供养第一。不动尊者久住世间,应末世供,福田第一。黑光尊者为佛使者,教化第一。
The Venerable Gavampati had spoken evil in past lives, and was affected by the karmic retribution for this [by having a voice like a snorting ox]: he was foremost in receiving the offerings of the gods.
The Venerable Pindola-bharadvaja had broken the rule against displaying spiritual powers and was told to remain in this world for a long time. He was foremost as a field of blessings for sentient beings.
The Venerable Kalodayin was Buddha’s emissary, and he was foremost in spreading the teaching.
[摩诃劫宾那、薄拘罗、阿冕(音nou)楼驮 (阿那律),如是等诸大弟子。]
房宿尊者知星宿第一。善容尊者寿命第一。无贫尊者亦佛堂弟,天眼第一。
The Venerable Mahakapphina was the foremost in his knowledge of the stars.
The Venerable Vakula was the most long-lived of Buddha’s monastic disciples.
The Venerable Aniruddha was another of Buddha’s cousins, and he was foremost in the magical ability of his celestial eye.
[十弟子:一、舍利弗,智慧第一。二、目犍连,神通第一。三、摩诃迦叶,头陀第一。四、阿那律,天眼第一。五、须菩提,解空第一。六、富楼那,说法第一。七、迦旃延,论义第一。八、优婆离,持律第一。九、罗睺罗,密行第一。十、阿难陀,多闻第一。]
此等常随众,本法身大士,示作声闻,为影响众。今闻净土摄受功德,得第一义悉檀之益,增道损生,自净佛土,复名当机众矣。
Fundamentally, all these constant companions of the Buddha were members of Dharmakaya Bodhisattvas, who just manifested themselves as monastic disciples of the Buddha to benefit the Buddha’s teaching.
Now they are to hear of the all-encompassing merits of the Pure Land, and gain the benefits of the supreme truth, so they can learn Buddha dharma more and reduce their delusions, and purify their own Buddha land in their mind. Thus they are called an appropriate audience for the occasion.
Now the sutra describes the group of Bodhisattvas in the assembly:
(丁)二菩萨众
并诸菩萨摩诃萨,文殊师利法王子、阿逸多菩萨、乾陀诃提菩萨、常精进菩萨,与如是等诸大菩萨。
Also present were the Bodhisattvas Mahasattva: Manjusri, Prince of the Dharma, the Bodhisattva Ajita (the Invincible), and the Bodhisattva Gandhahastin, and Bodhisattva Nityodyukta (Constant Progress), and other such great enlightening beings.
菩萨摩诃萨,此云大道心, 成就有情。乃悲智双运,自他兼利之称。
“Bodhisattva-mahasattva” means a great enlightening being, pursuing great Buddha Dharma, and liberating all sentient beings. Their compassion and wisdom are operating in tandem to benefit both self and others.
佛为法王,文殊绍佛家业,名法王子,菩萨众中,智慧第一。非勇猛实智,不能证解净土法门,故居初。
Buddha is the King of the Dharma. Manjusri continued the vocation of teaching Dharma, so he is called the Prince of the Dharma. Among the assembly of Bodhisattvas, he is foremost in wisdom. Without fearless genuine wisdom, you cannot truly understand the Pure Land teaching, and so Manjusri is put first [in the assembly of Bodhisattvas hearing the Amitabha Sutra].
弥勒当来成佛,现居等觉,以究竟严净佛国为要务,故次列。
The Bodhisattva Ajita is Maitreya. In the future he will become a Buddha, but now he is at the highest stage of the Bodhisattvahood, Equal Enlightenment. Because he regards what the most important thing is doing the ultimate sublime and purification of Buddha land, he is listed as the second.
不休息者,旷劫修行不暂停故。常精进者,自利利他无疲倦故。
Next the sutra lists the Bodhisattvas Gandhahastin, the one who does not rest, cultivating practice for eons without ever stopping, and Bodhisattva Nityodyukta, the one who is making constant progress, tirelessly benefiting self and others.
此等深位菩萨,必皆求生净土,以不离见佛,不离闻法,不离亲近供养众僧,乃能速疾圆满菩提故。
These Bodhisattvas of high rank must all seek birth in the Pure Land, so that they will not be separated from seeing the Buddha and hearing the Dharma and giving offerings in person to the Sangha, in order that they may quickly achieve Supreme Enlightenment
(丁)三天人众
及释提桓因等,无量诸天大众俱。
Also present was Śakra devānām Indra, the king of the gods, along with countless numbers of heavenly beings, making up a great assembly.
释提桓因,此云能为主,即忉利天王。等者,下等四王,上等夜摩、兜率、化乐、他化,色、无色无量诸天也。大众俱,谓十方天人八部修罗人非人等无不与会,无非净土法门所摄之机也。通序竟。
The name “Śakra devānām Indra” means Sakra: able, devanam: heaven and Indra: king; he is the king of the Trayastrimsa Heaven, the Heaven of Thirty-Three. Below his heaven is the Heaven of the Four Deva-Kings. Above are the Heaven of Yama, the Tusita Heaven, the Nirmanarati Heaven, the Paranirmita Heaven, the heavens of forms, the formless heavens, and innumerable other heavens.
“Making up a great assembly” means that there were also other gods, asuras, and other non-human beings from all the worlds of the ten directions in attendance [to hear Buddha give forth the Amitabha Sutra], and that all had the potential to benefit from the Pure Land teaching.
Thus ends the general introduction to the sutra. Next the particular introduction comes.
(乙)二别序。发起序也。
净土妙门,不可思议,无人能问,佛自唱依正名字为发起。又佛智鉴机无谬,见此大众应闻净土妙门而获四益,故不俟问,便自发起。如《梵网》下卷自唱位号云我今卢舍那等,智者判作发起序,例可知也。
The wondrous gate of the Pure Land is inconceivable, and no one was able to ask about it, so Buddha took it upon himself to begin by extolling the names of its Buddha and place. Moreover, given that the Buddha’s wisdom is able to evaluate the potentials of sentient beings unerringly, he saw that this great assembly ought to hear about the wondrous gate of the Pure Land so they could gain benefits. Therefore, he did not wait for questions, but began by himself. A similar example can be found in the latter part of The Sutra of Brahma’s Net, which is also classified with the similar meaning by Master Zhizhe.
尔时佛告长老舍利弗:从是西方,过十万亿佛土,有世界名曰极乐。其土有佛,号阿弥陀,今现在说法。
At that time Buddha said to the Elder Sariputra: “West of here, past a hundred billion Buddha-lands, there exists a world called “Ultimate Bliss”. In this land there exists a Buddha called Amitabha, who is expounding the Dharma right now.
净土法门,三根普摄,绝待圆融,不可思议。圆收圆超一切法门,甚深难信。故特告大智慧者,非第一智慧,不能直下无疑也。
The Pure Land Dharma gate takes in all people, whether they are of low, medium, or high capacity. It is beyond all relativities, in perfect fusion. It is inconceivable: it is perfectly all-encompassing, and goes completely beyond all other Buddhist methods. It is very profound and hard to believe in. Therefore it is specially announced to those of great wisdom: without the highest level of wisdom, you cannot arrive directly at the stage where you have no doubts about the Pure Land teaching.
西方者,横亘直西,标示现处也。十万亿者,千万曰亿,今积亿至十万也。佛土者,三千大千世界,通为一佛所化。且以此土言之,一须弥山,东西南北各一洲,同一日月所照,一铁围山所绕,名一四天下。千四天下名小千世界,千小千名中千世界,千中千名大千世界。过如此佛土十万亿之西,是极乐世界也。
“West” signifies the place where the Pure Land appears, which is west of here. A “Buddha-land” is a whole great galaxy of worlds that are all taught by one Buddha. In terms of our world, there is a central polar mountain (axis), and four continents to the east, west, south, and north of it, illuminated by the same sun and moon, surrounded by a circular range of iron mountains: this is one world. A thousand of these makes a small world system, a thousand small world-systems makes a medium world system, and a thousand medium world-systems makes a great galaxy of worlds. West of a hundred billion of such Buddha-lands is the Land of Ultimate Bliss.
问:何故极乐在西方?答:此非善问。假使极乐在东,汝又问何故在东,岂非戏论。况自十一万亿佛土视之,又在东矣,何足致疑。
Question: Why is the Land of Ultimate Bliss in the west?
Answer: This is not a good question. If the Land of Ultimate Bliss were in the east, you would be asking why it is in the east. Isn’t this just playing with words? What’s more, if you look at the Land of Ultimate Bliss from the point of view of the hundred and one billionth Buddha land, it is in the east. What is worth creating doubts about?
有世界名曰极乐,序依报国土之名也。竖约三际以辨时劫,横约十方以定疆隅,故称世界。极乐者,梵语须摩提,亦云安养、安乐、清泰等,乃永离众苦第一安隐之谓,如下广释。
“There exists a world called Ultimate Bliss.” This introduces us to the name of Amitabha’s environment, to his domain. In the temporal dimension, its time is reckoned in terms of past, present, and future. In the spatial dimension, its boundaries are reckoned in terms of the ten directions [the four cardinal directions, the four intermediate directions, the nadir and the zenith].
The Sanskrit name for the Land of Ultimate Bliss is “Sukhavati”. It is also called the Land of Peaceful Nurturing, the Land of Peace and Bliss, the Land of Pure Equanimity, and so on. The basic meaning is that it is utterly peaceful and secure, and forever removed from all forms of pain and suffering. This is explained at length below.
然佛土有四,各分净秽。凡圣同居土,五浊重者秽,五浊轻者净。方便有余土,析空拙度证入者秽,体空巧度证入者净。实报无障碍土,次第三观证入者秽,一心三观证入者净。常寂光土,分证者秽,究竟满证者净。今云极乐世界,正指同居净土,亦即横具上三净土也。
There are four kinds of Buddha Land, and each category is in turn subdivided in terms of purity or defilement.
In the Land Where Saints and Ordinary Beings Dwell Together, those who are with heavier five turbidities are polluted, and those who are with lighter five turbidities are clean. In the Land of Expedient Liberation with Incompleteness, those who are born here by analyzing void are impure and those who are born here by directly entering void are pure. In the Land of Real Reward, those who enter it through sequence of three contemplations are impure and those who enter it with one mind of unified three contemplations are pure. In the Land of Eternally Quiescent Light, those who have reached the land without completely breaking all ignorance delusions are impure, and those who have broken all delusions are pure. In the scripture, the Ultimate Bliss World is referred to the Land Where Saints and Ordinary Beings Dwell Together, and encompasses all the other three lands as well.
[三观是台宗之重要法门,即空观、假观、中观称“空假中三观”。依据‘菩萨璎珞本业经’卷上,贤圣学观品“从假入空二谛观、从空入假平等观、中道第一义谛观”而立为旨趣。 1.空观:又云从假入空观。空是离性离相义。观一念之心,不在内、不在外、不在中间,称为空;由观一念空故而一空一切空,无假无中而不空;此因空、假、中三观能荡除三惑,以空观荡除见思,以假观荡除尘沙,以中观荡除无明,即毕竟空为空观。换言之:自世俗常识(假)进入宗教认识真理(空)为空观。 2.假观:又云从空入假观。假是无法不备义。观一念心具足一切诸法称为假;即由观一念假,而一假一切假,无空无中而不假;此因空、假、中三观皆能立法,以空观立真谛法,以假观立俗谛法,以中观立中谛法,三法皆立为妙假观。换言之,不留滞于空而进入佛智遍照之世俗境界为假观。
3.中观:又云中道第一义谛观。中即中正、泯绝二边之对待。观一念心,非空非假,即空即假,称为中;由观一念中而一中一切中,无空无假而不中;此空、假、中三观皆能泯绝对待,言空则空外无法,言假则假外无法,言中则中外无法,三者皆绝待为圆中观。简言之,不执空观、不执假观,以空假圆融之大悲菩萨行,为中道观。
1.别相三观:即历别观于三谛。若从假入空(空观),仅得观真谛;若从空入假(假观)仅得观俗谛;若入中道正观,方得双照真、俗二谛。此别教之三观。别教认为三观尽不相同,且为依序渐观,故又称次第三观、隔历三观。依次可断除三惑而得三智之妙论。 2.一心三观:即一念心中而能圆观三谛。观一念心毕竟无,净若虚空为空观;能观之心、所观之境皆历历分明为假观;虽历历分明,然性常自空,空不定于空,假不定于假为中观!即三而一,即一而三,是为一心三观。]
有佛号阿弥陀,序正报教主之名也,翻译如下广释。佛有三身,各论单复。法身单,指所证理性。报身单,指能证功德智慧。化身单,指所现相好色像。法身复者,自性清净法身,离垢妙极法身。报身复者,自受用报身,他受用报身。化身复者,示生化身,应现化身。又佛界化身,随类化身。
The Buddha’s name is Amitabha for introducing the name of the Teaching Host in the land. Buddhas have three bodies, which are discussed in terms of singularity and multiplicity. The singular term of Dharma Body means the realized trueness. The singular term of Reward Body means the virtue and wisdom that can realize. The singular term of Response Body means the excellent manifested appearance and image. The plural term of Dharma Body means the self inner pure nature that every sentient being possesses and the Dharma nature that every Buddha has realized. The plural term of Reward Body means rewarded body benefiting self and rewarded body benefiting others. The plural term of Response Body means the body shows birth and death, the body responded to people’s requests, the body in the Buddha realm, and the body following various forms in the worlds.
虽辨单复三身,实非一非三,而三而一。不纵横,不并别,离过绝非,不可思议。今云阿弥陀佛,正指同居土中示生化身,仍复即报即法也。
Though there are singular, plural terms and the names of three bodies, they are actually not one, not three, and they are three and one as well. No conjunction, no differentiation, no discrimination, no forms, no words that can describe. It is inconceivable. The Amitabha that is said in the sutra is referred to the Response Body appeared in the Land Where Saints and Ordinary Beings Dwell Together; as explained previously, the body can also be regarded as the Reward Body and the Dharma Body.
[法身、报身、应身。法身又名自性身,或法性身,即常住不灭,人人本具的真性,不过我们众生迷而不显,佛是觉而证得了;报身是由佛的智慧功德所成的,有自受用报身和他受用报身的分别,自受用报身是佛自己受用内证法乐之身,他受用报身是佛为十地菩萨说法而变现的身;应身又名应化身,或变化身,即应众生之机缘而变现出来的佛身。]
复次世界及佛皆言有者,具四义:的标实境,令欣求故;诚语指示,令专一故;简非干城阳焰,非权现曲示,非缘影虚妄,非保真偏但,破魔邪权小故;圆彰性具,令深证故。
When the sutra says “there exists a world called Ultimate Bliss” and “there exists a Buddha called Amitabha,” it is saying that both that world and that Buddha do actually exist. There are four meanings here.
1. It indicates that there is a real Pure Land, and make us joyfully seek it.
2. It gives us truthful instructions, to make us concentrate on the practice of Pure-Land teaching.
3. It states that the Pure Land is not a figment of the imagination or a mirage, that it is not a provisional manifestation or just a roundabout teaching for attracting people with low capacity, that it is not an empty falsity, and that it is not a land reached via the Hinayana vehicle.
4. It demonstrates that the Pure Land is part of our true nature, to enable us to have a profound realization that Amitabha is our self nature; and Pure Land is our own mind.
[对于小乘之涅槃而云大乘至极之涅槃为第一义空。小乘之涅槃者偏真但空也,大乘之涅槃者空亦空,为中道实相之空,故名第一义。三藏法数四十六曰:“诸法中最第一法名为涅槃,涅槃之法空无有相,是为第一义空。” 涅槃经二十七曰:“佛性名第一义空,第一义空名为智慧,所言空者不见空与不空。”]
今现在说法者,简上依正二有,非过去已灭,未来未成,正应发愿往生,亲觐听法,速成正觉也。
“Expounding the Dharma right now” shows that both the Pure Land and Amitabha exist — this is not a case of “the past is already gone, and the future has not yet taken shape.” We must make a vow to be born in the Pure Land, and to personally hear Amitabha’s teaching, so that we may quickly achieve true enlightenment.
复次二有现在,劝信序也;世界名极乐,劝愿序也;佛号阿弥陀,劝持名妙行序也。
The fact that the Pure Land and Amitabha Buddha are here in the present encourages us to have faith. The fact that Amitabha’s world is called the Land of Ultimate Bliss encourages us to vow to be born there. The fact that the Buddha in the Pure Land is called Amitabha encourages us to engage in the wondrous practice of invoking his name.
复次阿弥序佛,说法序法,现在海会序僧。佛法僧同一实相,
Furthermore, Amitabha introduces Buddha, “expounding Dharma” introduces Dharma and the present assembly introduces Sangha. The words of the sutra are concise, but the meaning is very profound. “Buddha, Dharma and Sangha” are holding the same Absolute Reality:
序体;从此起信愿行,序宗;信愿行成,必得往生见佛闻法。序用;唯一佛界为所缘境,不杂余事。序教相也,言略意周矣。初序分竟。
The introduction portion introduces the essence: give birth to faith, vow and practice. It introduces the principle: with the success of faith, vow and practice, people must be able to reach Pure Land to see the Amitabha and hear his teaching. It introduces application: the only thing to think about in every moment is the Pure Land, nothing else. It introduces the form of teaching: the words are concise, but the meaning is very profound.

水供的意义与功德
Posted On 02/04/2009

一、七供:我们经常可以看到佛堂裡摆设上百组的七供。每一组七供包括:水、水、花、香、

灯、涂、食。亦有八供,则是增加乐器。这七供或八供也可以完全以水来代替。

二、供水的利益

1.供七杯水的意义,是代表成就金刚总持和合七支的因。但这并不表示不能供养更多,也不表

示供养更多会造成障碍。

2.这七支是:

(1)受用圆满;(2)和合;(3)大乐;(4)无自性;

(5)大悲遍满;(6)利生无间;(7)永住无灭。

三、供水的利益–佛前供水十万杯

1.佛前供一杯水,水代表心,心要像水一样乾净、像水一样平等。心清净、平等,就是功德。

2.水有八种功德,分别有八种表义,所以供水因缘十分吉祥:

(1)清凉表义:持戒清净,(2)味甘表义:胜味,得享百味食;

(3)性轻表义:身心堪忍壮健,(4)质软表义:意念柔顺;

(5)清澈表义:意念清明,(6)无臭表义:净除罪障;

(7)益喉表义:音声和雅,成就妙语;

(8)养胃表义:身不生疾,健康无病。

3.由於水取得容易而且经济,所以供水是积聚功德、消除贪瞋痴的一个很好的方法。

4.其次,水代表空性的特质,能显现一切,但本质是空,具有无常易变的特质。因此供水较不

易生起执著。

四、如何供水:

(1)每天擦供杯时,要彻底擦乾净。擦拭时,可以思惟在净除自己和眾生的两种障碍。

(2)如果有香,可先点香,然后将供杯放在香的上方薰一下,以净化供杯,再把供杯叠在一起。

(3)為了避免呼出的浊气污染供品,供水时应该戴口罩。

(4)先缘杯:每组第一个供杯装满水,再把大部分的水倒入下一杯,第一杯裡面留些水。再把第

二杯裡面大部分的水倒入第三杯,依次倒到最后一杯。倒水同时唸「嗡啊吽」加持。

(5)如未先加持而直接供养,虽然会有功德,不过这样的供养容易造成障碍,使心变得不清净、

不稳定。

(6)供水应该倒至离杯边缘约一粒米距离处,而不应该全满。这样可以避免收供杯时溅湿供桌。

(7)如果你倒太多水而溢出供杯外,将来你虽有才智却会不稳定,会健忘或心智不清明,诸事混

淆不清,无法记得字句或其含意,或者你会把意思混淆,而且也可能使你持戒不严谨。

(8)摆设供杯时,杯与杯的距离应该是一粒米的宽度,不要相隔太远,但也不能相碰。若是供杯

间的距离太大,将会使你远离善识。若相碰或距离太近,会造成将来你的心识迟钝,不会有敏锐的

聪慧。

(9)供杯要摆设得很庄严整齐,不要摆得弯弯曲曲的。它的含意是不要以扭曲的心来供养,亦即

应以不受世俗名利污染的清净心来供养。

(10)供养时可以再唸「嗡啊吽」或持《供养陀罗尼》。

(11)每曰供水时应发愿:「普為眾生而修善法,忍受眾毒不能变坏。」

实物供养
Posted On 02/04/2009

 

八供养

八供养

八供养

  何谓实物供养?实物供养分两种,一种是自已所拥有的财富及一切最好的东西。另一是人我所共有的,例如天上、地下、水里的宝藏。 依藏密传统,在坛城前必备八供─水、水、花、香、灯、涂香、食子、乐器,乐器代表音乐,以海螺或「丁夏」代表。八供是最简易的一种供养,在寺里有用一千个八供作供养,供养愈多,积聚功德愈多,但发心须正确,心应不执功德。

  一般佛堂八供之意义:
(一)水--供养诸佛菩萨饮用。
(二)水--供养诸佛菩萨盥洗。
(三)花--供养诸佛菩萨一切美好的色。
(四)香--供养诸佛菩萨世间美好的香。
(五)灯--供养诸佛菩萨眼识光明。
(六)涂香--供养诸佛菩萨涂身之油代表世间美好之触。
(七)食子--供养诸佛菩萨之食物代表味。
(八)音乐--供养诸佛菩萨世间妙音代表声。

  八供供养依六根识色声香味触法转化为清净六欲供。 在密续法本修持中经常会念颂到八供供养文时,应观想自心中放出八位供养天女,如是可令我们积聚更多功德。另外献曼达供养时,须观想卅七种供养。献曼达是四加行之第三加行,藉献曼达以聚功德。佛云:众生欲正觉,广聚无量粮。因此我们必须作供养,行资粮道。此乃佛为利益一切众生,而说之方便法门,并非佛菩萨需要这些实质的物质,各位定当明白。 为积聚福慧资粮,更应了解所们一切供养,皆是「空性」,究竟非实有,皆依因缘而生,故称空性。更一层体会大乘三轮体空之真谛,无施者、受者、所施物。如此方便行者积聚智慧资粮。若以空性见解行实质供养,所积聚的就是福慧二资粮。对未了解空性的众生而立,供养是一种心念转化的训练,可消除对诸法执著之概念,可清净遍计所执性。

  三、供养的功德利益 供养八供时,八供杯及油灯杯须擦拭乾净,擦拭表示去除五毒习染尘垢,愈清洁聚的功德就愈纯净无染。以实质供养坛城三宝,是依四部密续的作密瑜伽及事密瑜伽来做。在第三部瑜伽及第四部无上瑜伽时,则比较不重视实质供养的东西,一切都以「心」的观照力量作观想。但对未修止息或止息尚未专一的人来说,观想如流水般不能清晰,容易出现妄念。具有观想能力时,那么一切内外染污不净就可藉由心的力量转化为甘露。譬如有时候供养护法会用到酒,就有人会质疑,五戒有戒酒,为何你们供酒,因而起大谤心。有此怀疑者当知供酒非自饮,且经「心」转化而成为甘露,并非酒改变了,而是心的分别净化了,密续主要对治分别心,此点甚是重要。

  四、八供 一般面对坛城的八供是由左到右(水、水、花、香、灯、涂香、食子、音乐),这种摆置是供养父续本尊。若坛城所供养的是母续本尊,八供就必须由右至左–水、水、花、香、灯、涂香、食子、音乐。假如坛城有父续母续本尊则可摆两套,或依较多佛像决定,只摆一套。 八供中的「食子」,可用果实代替。平常皆以「供养食子」为主,除非修特别本尊时才会更换。「食子」大致分慈悲与忿怒两种,修忿怒本尊如普巴金刚或大黑天时,则另有代表花和食子两种特别食子,食子有时亦作本尊坛城。供养八供可以实物供养,或仅以水供养。依据噶居巴传承,积聚功德最好的方法就是供水。因为水取得容易且经济,大概是噶居巴上师过去经年皆在山上,无力做太多物质的供养吧。其次水代表空性的特质,能显现一切,但本质是空,具有无常易变的特质。因此供水较不易生起执著。

    每天早上供养八供,需要更新水及花,香塔可以长期使用。灯在油尽后,清洁灯杯换新灯油。涂香以香水代替可长期使用。食子供养不需要每天换新,如用水果等就必须每日更换。海螺以左旋螺最好,可长期使用。八供杯内以米或宝石盛满,若是用米,则必需每星期更新。 一般早晨上供,晚上撤供。撤供后将水倒掉,可浇花或倒入水沟,供杯擦拭乾净后覆盖。隔日晨间上供,八供摆正,每杯距离一粒米,该倒水的倒水,换花的换花,倒水时不可溢出,不可八分满,必须全满表示福德具足不漏。另外准备乙具宝瓶,内盛红花水,若无宝瓶则可以其他代替,以吉祥草或或芙蓉沾宝瓶水洒净八供。因实物供品皆从外面买回

献供是佛法修习的一部分,有些寺院中所看到的供品是依传统方式献供的。这些献供不仅仅是仪轨的一部分,而是发愿服务众生的延长。
献供是执与贪的对治方法。献供有其物质的意义,就是一个人献出他所有的有价值的物品。或者,某些人可能象征性地献出所有财物,想象众生因此获益,一切困乏获得补偿,圆满布施波罗蜜。一般言之,佛坛上献供以七种为一组,放在七个容器中,每一供品均有其特别的意义:

水」之供养 (一) – 饮水
第一个供品是饮水。供水的功德是在消除众生的口渴,尤其是饿鬼道的众生可以因此而解除口渴的痛苦。供水亦有使众生广被佛法慈悲,终能身心清凉的目的。

水」之供养 (二) – 浴水
饮水及浴水做为供品,并非佛陀口渴或需要清洁,而是向皈依的对象献水可以帮助我们积聚功德而得到自身的清净。我们的身体有许多缺陷而且很脆弱,献供的目的也有消除我们修法、修习禅定及了解佛法时会遇到的障碍。
供水时,杯子要擦干净,先倒入一点点水在第一杯中,于后依次过滤一遍。再以一粒米宽的间距排整齐。由右边到左边依次倒入清水。不宜太满,可保留一粒米之高度,特别要注意供水的五种过误,要能远离才可得到五种功德。
五过患说明如下:

1﹒水没有流满器时,在心绪中的功德也曾有「不满」之过。

2﹒若水满而溢,业障也自有「满而溢」之缘起过患。

3﹒杯子与杯子之间不留距离,曾有遇恶缘朋友之过患。但若相反,杯子间距太宽时,有远离上师及善知识的过患。

4﹒一列排得歪歪的杯子,曾有此生、来生、身心不正的过患。

5﹒流水满溢流到桌面上,或米中有水,水中有米时,此世眼睛曾不明亮及常常流眼泪和有眼屎之过患。因此,我们一定要远离五过患才能得到反过来的五种功德。
据说毗婆尸佛涅盘而有比丘至城里托钵,有不少施主都供养了丰富食物,而一对贫穷夫妇一无所有,就以一陶钵的清水为供,心中生起十分恭敬清净的心供养之。后来,他们住生时,升到了三十三天﹒…。
这对贫穷夫妻由于供水功德广大,积累了很多善净资粮,在每一世代都投生贵族,身形美好。到了释迦牟尼佛时代,又投生到祇园精舍的富贵人家中作儿子,成为金色家族中的孩子,取名「金神」,满众生愿,不论衣食、宝玉、皆可如愿,后来金神在佛前受比丘戒,得罗汉果位

「花」之供养
第三个献供是花,以此将成就者周围庄严,虽然献花对于圆满的佛界并不需要,但这对献供者有利益。也让我们有意愿使所有众生可以找到高贵的住所,终极可具备像成就者一样圆满的种种相貌及特质。
如何以供花来累积福德资粮呢?从前迦那迦牟尼佛在世间应化时,许多比丘在城中托钵,富贵人家以美食供养,而一贫穷人什么也没何,但他对比丘生起无比信心,恭敬地在草地上摘了不同颜色的各种花朵,以很清净虔诚的心来顶礼,供养。他后来在释迦牟尼佛的祇园精舍投生为一富贵人家之子,相貌庄严美好。出生时,天降花雨,得到「花神」之名,这位「花神」后来长大,在佛前受比丘戒得到罗汉之果位。可见供花时,最重要的是以虔诚清净的心,发愿众生皆能得到佛陀究竟果位,即使是小小的花朵,也因发心广大而会有极广大的功德利益。

「香」的供养
献香并非因为佛菩萨需要借此除去身上的味道,而是献香可以消除不快及不健康臭味的产生,所积的功德最后可实现修行深妙香气的完成。据说完成修行的人都被甜蜜芬芳香气所包围。
至于「香」的供养方面又是如何呢?依材料的来源可分为纯粹自然的香,与合成的香;天然的香例如檀香、沉香、柏树叶子、樟木、甘香松、当归、稻壳、杜鹃花等。合成的香如: 1﹒红白檀香 2.五妙供 3.麝香 4.木棉花等洁净之材料合起来做成卧香;合成香成自然香来供养,全依每个人的能力而定,重要的仍是「发心」。
天然香要很干净,合成香是成品,关键是心中保持虔诚,放香入炉,点火燃香为供养,先为无边无际的虚空如母众生得佛果位来生起菩提心,此为前行发心;正行时以三轮体空之观念来思惟,供养完的结行回向至为重要。以文殊普贤菩萨如何利益众生而来回向,我也如是件回向。供养功德不立即回向,一旦生起烦恼时,功德会消失,因此回向是很要紧的事。

「灯」的供养
第五种供品是灯烛。诸佛菩萨,用他们慧眼来净观,并不需要灯烛来为他们照明。献灯是让献供者练习观想所有众生的无明都获得清除,献灯也是为了最后在众生中知识及经验可以明白的表现出来正如在佛陀及觉悟者清净心中自然流露的一样。 材料方面如灯油不论奶油、酥油、植物油都要很干净。供杯不论:金、银、铜、铁、陶、玻璃等不同材质,以自己能力为考量重心,而灯心要格外洁净,根部直稳,表戒律清净。中部厚实,表禅定力佳。末梢心尖易点着,表智慧力。
点着了油灯,以清净心来供养并且念供灯祈愿文 : 嗡阿吽!1﹒灯杯似珍宝美丽庄严。 2﹒清净芳香酥油满盈杯。 3﹒柔软灯心长直似天绳。 4﹒破除黑暗明灯为供养。 5﹒祜主上师三宝三根本。 6﹒无量归处大海圣众供。 7﹒智慧眼无晦亦无光然。 8﹒我等众生无边亦无际。 9﹒黑暗无明二障悉净除。 10﹒愿得殊胜清净智慧眼
如此念颂并专心思惟观想佛陀净土似太阳灿烂明光生起。以清净虔诚之心供灯之后,并将功德回向一切众生,供灯祈愿品是宁玛巴大岩藏者敦殊仁波切加持的法语。供灯功德殊胜极了,有褐云:「供灯幅德无穷际,却除无明具慧眼、智慧脉广净恶业、超越三界证三身」。

涂香 (香水)
容光焕发而圆满的成就者当然不需要尘俗中的香水来经验自然圆满境界,但我们献香水是为了暂时净化不良的习性,如贪、瞋、痴,而最后不但是习性,连外界周围也被清净而圆满了。

「食物」、「果」之供养
第七供即是食物。成就者不需要食品之供养,供食品之目的是暂时消除众生饥饿的痛苦,并带来充分之食物。最后献食物可令众生经验到静思圆满的境界「三摩地」,令众生依静思之自然资粮而生活。
谈到供果来累积福德资粮前,先说一则小故事:过去印度有一对贫困的母子,当儿子一远去他方种田时,母亲为他备了食物作为午餐。当他正想吃时,来了一位托钵的比丘;儿子想我们家前辈子也没累积资粮,如果这辈子不累积资粮,下辈子会更贫困啊!于是以恭敬清净心供食给比丘,并发了很大的愿。这一念殊胜的大愿,使他下辈子转生为王子,吃穿不愁。
因此我们也要以清净心为自己及虚空的众生发愿供养三宝,由于发心清净,并且回向,不只得到国王果位,还会说得佛陀之圆满果位呢!

「乐」之供养
供养美妙音乐作为累积资粮之方式又如何呢?我们先以铃之妙乐为例。一般在佛堂或佛塔、寺院的角落有铃、风吹铃响,以此妙音供佛之意是对佛陀身法意清净之赞颂、用唱颂方式礼赞三宝、功德尤其广大。
过去,释迦牟尼佛在世时,有一国王叫波斯匿王,他带着眷属一起去祇陀林,忽闻妙音响起,一路上连大象、马匹、畜牲们都驻足谛听。波斯匿王十分好奇,心想是谁的歌声如此迷人,连畜牲们都如此沉醉?原来是一位个子小小的比丘唱颂的。波斯匿王请教佛陀:「小小个子比丘是什么因缘而有此美妙唱颂能力?」佛陀说:因为他曾在迦叶佛的舍利塔上供了一个金铃子。并发了清净的大愿,因此在五百劫之间,都有能力唱出美妙之声音,令众生陶醉。
所以我们在佛堂以三清净来供养 – 发心清净、正行清净以及回向清净,不论风吹小玲、大喇叭、哨钠、笛子、跋.…供养之后,都可能如小小个子的比丘一般,具足佛音六十支的美妙成就。为什么佛前供水、花、香、灯、涂、果、乐等八供呢?这是缘自印度的习俗,客人来到家中,先招侍人喝水、然后洗脚,再挂朵花在脖子上,以香熏一熏全身,然后亮起灯来,身上涂得否香来,并给予食物招恃,全部都具全之后,再弹琴给客人享受。

我们供养佛陀以八供,但其实三宝是不需要这些供养的。这一切都是为了众生能累积资粮而来做八供的,而供养也以发心广大的前行、思惟三轮体空的正行及普皆迥向的结行三清净为关键。前次尊贵的堪钦仁波切来弘法所赠之口诀法语,亦再三提起;人人本具的圆满佛性不宜向外寻觅,就在每个人的心中修!唯有时时观照自心,好好积聚福德资粮,才能见得心的本来面目,认识珍贵的心中摩尼宝珠。供养以动机纯正最珍贵,莫流于虚荣的炫耀比较。