Buddhism

马头明王 Hayagriva Avalokitesvara

Posted On 29/11/2010

Hayagriva Avalokitesvara 马头观音, the fierce 3-eyed horse-headed burning-red form. Otherwise known as 马头明王 Hayagriva Vidyaraja, and the Vajra of Chewing or Speed. He is both a Bodhisattva & a Guardian Deity, situated at the bottom of the 1st row of the Lotus Section of the Garbhakosa Mandala. The horse head represents the single-minded desire of the horse for water and grass, which is like his will to save sentient beings; or the great running speed of the horse, which can be compared the speed that he appears to those who need him. He is the esoteric guardian of the Lotus Section, all devotees of Avalokitesvara, & the teacher of sentient beings in the animal realm.
马头金刚也叫马头明王、马头观音、马头观自在,藏语称“丹真”其重要标识是小马头正仰天长啸。梵名Hayagrīva 何耶揭梨婆,胎藏界观音院之一尊,密宗认为他是六观音之一,也有说是无量寿佛的忿怒身。以配止观所说六观音之狮子无畏观音,为畜生道之教主,是无量寿之忿怒身,以观音为自性身,以马头置于首,故曰马头观音,亦曰马大士。为大忿怒威猛摧伏之形,故称马头明王,乃五部明王中莲华部之明王也,如转轮圣王之宝马驰驱四方而威伏之,表跋涉生死大海摧伏四魔之大威势力、精进力也,又表啖食无明重障之意 。

历史记载
《大日经疏》五曰:「何耶羯梨婆, 译云马头,其非黄非赤,如日初出之色,以白莲华为璎珞等。庄严其身光焰猛盛,赫奕如?指甲长利,双牙上出,首髻狮子顶毛,作极吼怒之状,此是莲华部忿怒持明王。也犹如转轮王宝马巡历四洲,于一时一切处去心不息,诸菩萨大精进力,亦复如是,所以得如是威猛之势,于生死重障中不顾身命,多所摧伏者。正为白净大悲心故, 故以白莲璎珞而自严身也。」

马头金刚
《大日经义释》七曰: 「莲华部眷属以马头为忿怒明王。」义轨曰:「马头明王,贺野纥里缚,啖食无明诸障尽也。」 《秘藏记》末曰:「马头无量寿忿怒,自性轮观音。」 又曰:「马头观音菩萨,赤肉色,大忿怒之相,并三面,牙在唇上,头有白马之形如轮王宝马。」经轨有《诃耶?婆观世音菩萨法印咒品》(出陀罗尼集经第七)何耶揭?婆像法,何耶揭?婆观世音菩萨受法坛。一面二臂的马头明王,他是佛,也是菩萨,也是护法; 以后者的资格而为莲花部的明王。该明王一面二臂,身红色,三目圆睁,獠牙外露,发须皆红黄上竖,头顶上有绿色马首。 右手持骷髅宝杖,左手施期克印。头戴五骷髅冠,项挂五十人头璎珞,以虎皮为裙,以蛇饰为庄严。 双足右屈左,以莲花日轮为座,威立于炽热般若烈焰中。

马头金刚为一头四臂,火焰发髻中有三个马头形象,并排而立。左肩斜披长蛇,蛇头尾系于肩上。右上手持杵,下手持匕首,左上手持莲枝,下手持金翅鸟。左展立姿,下踏长蛇,蛇身扭曲如绳状。着虎皮裙,裙上有阴线刻花装饰。
清宫所系黄纸签云:“口克达穆?玛大利益马头金刚。二十年十月二十五日收,……。”可见这种少见的马头刚形象为嘎当派所供奉,多强调他与金翅鸟和龙族的关系。
马头金刚,梵文原义为“马项”,即神像头上有马头形象出现,此尊的标志。马头金刚来源于印度教。据印度教传说,梵天创造了天神和魔鬼,二者间经常发生战争。天神凭《吠陀》经典赋予的力量屡战屡胜,魔鬼为了摆脱困境,相毁掉《吠陀》。他们派出两名魔鬼乘天神睡熟之际,盗出天书,撕碎后藏到海底。在印度教观念中,《吠陀》不仅是一部神圣的经典,它还是世界每次大劫毁灭后重新再生的基础,是众神力量的源泉。没有了《吠陀》后,世界一片混乱,面临毁灭不能再生的绝境。毗湿奴化身马头金刚的形象将魔鬼杀死,抢救出《吠陀》,拯救了世界。作为毗湿奴神化身之一的马头金刚由此成为经典的守护者,知识的保护神。同时由于毗湿奴神具有太阳神的性格,骑着金翅鸟(太阳的化身),所以马头金刚跟金翅鸟也有密切的关系。
莲华生入西藏将马头金刚的信仰带到了西藏,并亲自指导吐蕃赞普赤松德赞修习。在宁玛派的神系中,本初佛是普贤如来,是法身,马头号金刚是受用身,莲花生为变化身。从这个角度也能解释莲花生与马头金刚的特殊关系。由于莲花生大师的极力宣传,马头金刚的信仰在西藏得到了广泛的传播,为各教派所接受。另外,在西藏的一则传说里提到观音菩萨化身马头金刚解救困于恶魔中的众商人,反映出马头金刚与观音菩萨的关系。所以在神系里,马头金刚被看作是无量光佛的化身。但是,也有记载他是阿闪佛的化身。后一种马头金刚应是在密教盛行后出现的,以三头六臂(有时拥明妃)为代表。马头金刚在传入西藏的过程中内容越来越丰富,变化也越来越多,可以区分为宁玛派和格鲁派,宁玛派的马头金刚除了有马头外还有一双翅膀。

由于观音菩萨在佛都的特殊地位,马头金刚也就成为少数几乎普遍供奉的金刚之一,其造型有单、双身之分,双身多为3头6臂,单身则有单面2臂、4臂和3面6臂。因教派不同,有的带翅膀,有的不带翅膀。
马头金刚项挂骷髅头项链,腰围虎皮裙,圆睁3眼,膝、手、腕、颈处都盘绕着蛇,各手分别持骷髅碗、绳索、蛇、骷髅杖等。

马头金刚的显著标志,是在红色的鬃毛里有1个或3个绿色小马头,个别的头顶上同时还有一条小蛇。
编辑本段
形象
马头金刚有好几种形象,都是仇怒形的,声色棕红色,三只眼,鬃毛上竖,有些身后带翅膀。
马头明王一面表示空性,二臂表示智悲双运,三目圆睁表示降伏三界恶魔, 獠牙可怖势态表示具有众生无明业障,摧破诸恐怖而现形。
右手持骷髅宝杖表示灭伏一切魑魅之恶业,左手以期克印表示除断一切恶障。
头戴五骷髅冠表示五佛性能,双足右屈左伸表示降伏烦恼、蕴、天、 死等四魔之意。

功德
在西藏,马头金刚是咒师们的主要本尊。每逢有旱灾、水患或任何大自然灾害,咒师以及僧人或者牧民们便会聚集一起,修诵这位本尊的仪轨,来禳解灾难。
修持马头金刚本尊,不单可以除障,而且临终可以往生于观音或弥陀的净土。故此,不仅藏密非常重视马头金刚,即使日本的东密也同样极其青睐。
马头明王的主要功德为:降伏罗刹、鬼神、天龙八部之一切魔障, 消无明业障、瘟疫、病苦、免一切恶咒邪法等。 修持此本尊法,可获无痛苦之大乐空性成就果位。 诸本尊中唯有马头明王在发髻上有一或三个马头。 此表征为啖食一切众生无明罪障,摧破诸恐而现之形。

马头金刚本身有多种化相,四续部都有修持方法,各教派也都比较重视和修习,从而衍伸出多支传承。其中的密相马头金刚,属于无上密续本尊,在格鲁派内比较流行。密相马头金刚的咒轮,可以对治及防止各种魔类、邪术、星兆不祥、地神及龙族灾害等,力量远远高于其它咒轮。
格鲁派密相马头金刚的传承也很殊胜,是来自嘎举的“奔顿究刚巴”的祖师(Dpon Ston Skyur Gang Pa)。奔顿究刚巴是一位香巴噶举派的祖师,修行境界很高,以“梦身”去到莲华生大师座前,请求一个能令众生轻易地除障伏魔的法门,莲师便向他传授了这个密相马头金刚。
密相马头金刚的形象,如仪轨中所描述:
红色三头共六臂,中红右绿左白脸,
上有马头翠绿色,怒啸震慑众邪魔,
右持金杵尸杖剑,左手斥印矛肠绳,
表情愤怒具九相,尸林装束具八足,
左伸右屈踩八蟒,周围熊熊烈火烧,
体肉从喉至足跟,密布微尘金刚身。


通往智慧彼岸的途径

Posted On 27/09/2010

徒弟啊,如果你能参透什么才是真正的智慧,那么你就能摒弃一切私心杂念,并且普渡众生。

徒弟啊,

你所有的欲望和想念,其实正是帮助你真正得到解脱的根源;而你所想要到达成功彼岸的梦想,也正是让你产生烦忧的源泉。

所以,徒弟啊,你一定要记住,你的欲望,正是你的智慧之源;反之,你平和的心境,也正是你达到成功彼岸的途径。

徒弟啊,你必须明白,你所必须承受的一切,你所想念的一切,你所希望努力去做的一切,你所希望领悟的一切,都遵循着这个看似简单的规律。

徒弟啊,
我之所以会这样说,是因为人世间所有的一切,既没有绝对的开始,也没有绝对的完结。

没有绝对的丑恶,也就没有绝对的纯美无瑕,更没有表面看去令人欣喜的繁花盛开和令人心灰意冷的草木凋零!

正因为如此,徒弟啊,如果你做到了无欲无求,那么你所有的私心杂念,就都可以摒弃;如果你做到了无欲无求,那么你就会自然而然把你的感受、念想、躯体、思维都忘记。

如果你做到了无欲无求,那么你的视觉、听觉、嗅觉、味觉、触觉这五种基本的感觉都会变得不再重要,就连那玄妙的被称为“直觉”的作用于你脑中的第六感,也会变得不再重要。

如果你真的能做到无欲无求,那么,那些所谓的霓裳美人、鲍鱼之臭、旖旎仙乐、锦衣玉食、绫罗质感都会被视作凡夫俗子才珍惜的俗物,甚至,凡夫俗子在获得正常生活时所必须依循的法则,在你眼里,也会成为通向智慧彼岸的阻碍,因为违背你自然与和谐的准则,而被摒弃。

眼光不够高,于是思想境界就没办法达到足够的高度。
没有勇气面对思维深处最根本的偏颇之处,就没有办法得到超脱。
徒弟啊,你还应该明白,认识你自己的缺失之处,是永无止境的。因为,世间所有的一切,最难了解也最难理解的,始终是你自己。

如果你悟到了这一点,那么,你就会明白,宇宙万物,并没有绝对的死亡。正因为如此,死亡从来不会被圣人们视做终点。
现在,我们姑且把它称之为“第八灵感”,我不知道我这样说,你能不能领会?

如果你心中失却了悲苦,那么我可以这样说,你已经做到了无欲则刚。徒弟啊,如果你真的能做到这一点,那么,哪怕是为师我都悟不透的宇宙万物所深藏不露的玄机,在你眼里,也都会变得不值一提。
因为,你从来无须击溃整个宇宙。
没有必要。

我曾经告诉过你,如果你不能做到主动去学习,那么你就不会因心存杂念而留存本应忘却的烦恼。
而,一个不懂得如何正确学习的人,是不可能做到超越自我的。这是因为,适当的借鉴与学习,对任何人而言,都非常有必要!
如果你不能听懂我说过的这句话,那么不管你曾拥有多么强大的慧根,在我眼里,你都不会有真正得到智慧的机会。
因为,你既不了解你自己,你也就永远没有办法做到超越自我!
你连你自己都不能超越,那么,我想问问你,也希望你自问,你还能超越什么呢?
尽管如此,我还是希望你能明白,你之所以不停地追逐,是为了有一天,你真的能因为无欲无求而得到宇宙间最深沉的快乐!

现在,我可以告诉你,世间得道的佛祖们,他们之所以能做到笑看人世间所有的一切,是因为,他们已经参透了通往智慧彼岸的玄机。
于是,他们心中再没有牵挂,
因为了无牵挂,所以没有任何东西能把他们彻底打败,
于是他们再不需要惧怕!
于是,他们能看破生死,他们能从人世间所有令人心烦意乱的漩涡中挣脱,最终永存于世!

而那三位公认的最具慧根的佛祖,则是因为真正悟透了通往智慧彼岸的道理,看破了天机。
因此,他们不但得以去往西方极乐世界为世人所景仰,就连他们的弟子,也做到了泽被苍生。

所以,徒弟啊,你必须明白:
“般若波罗蜜多”这六个字,是人世间最具玄机的六个字,是使人洞明世事的六个字,是使人超脱一切的六个字!
甚至,这六个字,能使人永远凌驾于宇宙万物之上!
你要相信我,这六个字,能使你彻底从人世间纷繁芜杂的牢笼中解脱出来!
师父我绝无虚言!
正因为如此,“般若波罗蜜多”这六个字,被尊为集人世间所有智慧大成的不二法门。

那么,徒弟啊,请你静下心来,跟着为师我默念:

“揭谛揭谛,波罗揭谛;波罗僧揭谛,菩提娑婆诃。”

这就是,为师我必须告诉你的——
通往智慧彼岸的途径。


占察善恶业报经

Posted On 18/08/2010

占察善恶业报经卷上

如是我闻。一时婆伽婆一切智人。在王舍城耆?崛山中。以神通力。示广博严净无碍道场。与无量无边诸大众俱。演说甚深根聚法门。尔时会中有一菩萨。名坚净信。从坐而起。整衣服。偏袒右肩。合掌白佛言。我今于此众中。欲有所问谘。请世尊。愿垂听许。佛言。善男子随汝所问便可说之。坚净信菩萨言。如佛先说。若我去世。正法灭后像法向尽及入末世。如是之时。众生福薄多诸衰恼。国土数乱灾害频起。种种厄难怖惧逼扰。我诸弟子失其善念。唯长贪?嫉妒我慢。设有像似行善法者。但求世间利养名称以之为主。不能专心修出要法。尔时众生。睹世灾乱心常怯弱。忧畏己身及诸亲属不得衣食充养躯命。以如此等众多障碍因缘故。于佛法中钝根少信。得道者极少。乃至渐渐于三乘中。信心成就者亦复甚?。所有修学世间禅定。发诸通业自知宿命者次转无有。如是于后入末法中。经久得道。获信禅定通业等。一切全无。我今为此未来恶世像法向尽。及末法中有微少善根者。请问如来。设何方便开化示导。令生信心得除衰恼。以彼众生遭值恶时。多障碍故退其善心。于世间出世间因果法中数起疑惑。不能坚心专求善法。如是众生可愍可救。世尊大慈一切种智。愿兴方便。而晓喻之。令离疑网除诸障碍。信得增长。随于何乘速获不退。佛告坚净信言。善哉善哉。快问斯事。深适我意。今此众中。有菩萨摩诃萨。名曰地藏。汝应以此事而请问之。彼当为汝建立方便开示演说成汝所愿。时坚净信菩萨复白佛言。如来世尊无上大智。何意不说。乃欲令彼地藏菩萨而演说之。

佛告坚净信。汝莫生高下想。此善男子发心已来。过无量无边不可思议阿僧?劫。久已能度萨婆若海功德满足。但依本愿自在力故。权巧现化影应十方。虽复普游一切?土。常起功业。而于五浊恶世化益偏厚。亦依本愿力所熏习故。及因众生应受化业故也。彼从十一劫来。庄严此世界成熟众生。是故在斯会中。身相端严威德殊胜。唯除如来无能过者。又于此世界所有化业。唯除遍吉观世音等诸大菩萨皆不能及。以是菩萨本誓愿力。速满众生一切所求。能灭众生一切重罪。除诸障碍现得安隐。又是菩萨名为善安慰说者。所谓巧演深法。能善开导初学发意求大乘者。令不怯弱。以如是等因缘。于此世界众生渴仰受化得度。是故我今令彼说之。尔时坚净信菩萨既解佛意已。寻即叹请地藏菩萨摩诃萨言。善哉救世真士。善哉大智开士。如我所问。恶世众生以何方便而化导之。使离诸障得坚固信。如来今者。为欲令汝说是方便。宜当知时哀愍为说。

尔时地藏菩萨摩诃萨。语坚净信菩萨摩诃萨言。善男子谛听。当为汝说。若佛灭后恶世之中。诸有比丘比丘尼优婆塞优婆夷。于世间出世间因果法中。未得决定信不能修学。无常想苦想。无我想不净想。成就现前。不能勤观四圣谛法及十二因缘法。亦不勤观真如实际无生无灭等法。以不勤观如是法故。不能毕竟。不作十恶根本过罪。于三宝功德种种境界。不能专信。于三乘中皆无定向。如是等人。若有种种诸障碍事。增长忧虑或疑或悔。于一切处心不明了多求多恼众事牵缠所作不定。思想扰乱废修道业。有如是等障难事者。当用木轮相法占察善恶宿世之业。现在苦乐吉凶等事。缘合故有缘尽则灭。业集随心相现果起。不失不坏相应不差。如是谛占善恶业报。晓喻自心。于所疑事以取决了。若佛弟子。但当学习如此相法至心归依。所观之事无不诚谛。不应弃舍如是之法。而返随逐世间卜筮种种占相吉凶等事贪着乐习。若乐习者深障圣道。善男子。欲学木轮相者。先当刻木如小指许。使长短减于一寸。正中令其四面方平。自余向两头斜渐去之。仰手傍掷令使易转。因是义故。说名为轮。又依此相。能破坏众生邪见疑网。转向正道到安隐处。是故名轮。其轮相者有三种差别。何等为三。一者轮相。能示宿世所作善恶业种差别。其轮有十。二者轮相。能示宿世集业久近所作强弱大小差别。其轮有三。三者轮相。能示三世中受报差别。其轮有六。若欲观宿世所作善恶业差别者。当刻木为十轮。依此十轮书记十善之名。一善主在一轮。于一面记。次以十恶书对十善令使相当。亦各记在一面。言十善者。则为一切众善根本。能摄一切诸余善法。言十恶者。亦为一切众恶根本。能摄一切诸余恶法。若欲占此轮相者。先当学至心总礼十方一切诸佛因即立愿。愿令十方一切众生速疾皆得亲近供养谘受正法。次应学至心敬礼十方一切法藏因即立愿。愿令十方一切众生速疾皆得受持读诵。如法修行及为他说。次当学至心敬礼十方一切贤圣因即立愿。愿令十方一切众生速疾皆得亲近供养发菩提心志不退转。后应学至心礼我地藏菩萨摩诃萨因即立愿。愿令十方一切众生速得除灭恶业重罪离诸障碍资生众具悉皆充足。如是礼已。随所有香华等当修供养。修供养者。仰念一切佛法僧宝。体常遍满无所不在。愿令此香华等同法性普熏一切诸佛?土施作佛事。又念十方一切供具无时不有。我今当以十方所有一切种种香华璎珞幢幡宝盖诸珍妙饰种种音乐灯明炽火饮食衣服卧具汤药。乃至十方所有一切种种庄严供养之具。忆想遥拟普共众生奉献供养。当念一切世界中有修供养者。我今随喜。若未修供养者。愿得开导令修供养。又愿我身速能遍至一切?土。于一切佛法僧所。各以一切种庄严供养之具。共一切众生等持奉献。供养一切诸佛法身色身舍利形像浮图庙塔一切佛事。供养一切所有法藏及说法处。供养一切贤圣僧众。愿共一切众生修行如是供养已。渐得成就六波罗蜜四无量心。深知一切法本来寂静无生无灭一味平等。离念清净毕竟圆满。又应别复系心供养我地藏菩萨摩诃萨。次当称名若默诵念一心告言南无地藏菩萨摩诃萨。如是称名。满足至千经千念已。而作是言。地藏菩萨摩诃萨。大慈大悲唯愿护念。我及一切众生速除诸障增长净信。令今所观称实相应。作此语已。然后手执木轮。于净物上而傍掷之。如是欲自观法。若欲观他皆亦如是。应知占其轮相者。随所现业悉应一一谛观思验。或纯具十善。或纯具十恶。或善恶交杂。或纯善不具。或纯恶不具。如是业因种类不同。习气果报各各别异。如佛世尊余处广说。应当忆念思惟观察所现业种与今世果报所经。苦乐吉凶等事。及烦恼业习。得相当者名为相应。若不相当者谓不至心名虚谬也。若占轮相。其善恶业俱不现者。此人已证无漏智心专求出离。不复乐受世间果报。诸有漏业展转微弱更不增长。是故不现。又纯善不具纯恶不具者。此二种人善恶之业所有不现者。皆是微弱未能牵果。是故不现。若当来世。佛诸弟子已占善恶果报得相应者。于五欲众具得称意时。勿当自纵以起放逸。即应思念。由我宿世如是善业故今获此报。我今乃可转。更进修不应休止。若遭众厄种种衰恼不吉之事。扰乱忧怖不称意时。应当甘受无令疑悔退修善业。即当思念但由我宿世造如是恶业故今获此报。我今应当悔彼恶业专修对治及修余善无得止住。懈怠放逸转更增集种种苦聚。是名占察初轮相法。善男子。若欲占察过去往昔集业久近所作强弱大小差别者。当复刻木为三轮。以身口意各主一轮书字记之。又于轮正中一面书一画。令粗长使彻畔。次第二面书一画。令细短使不至畔。次第三面作一傍刻如画令其粗深。次第四面亦作傍刻令使细浅。当知善业庄严犹如画饰恶业衰害犹如损刻。其画长大者。显示积善来久行业猛利所作增上。其画细短者。显示积善来近始习基钝所作微薄。其刻粗深者。显示习恶来久所作增上余殃。亦厚其刻细浅者。显示退善来近始习恶法所作之业未至增上。或虽起重恶已曾改悔。此谓小恶。善男子。若占初轮相者。但知宿世所造之业善恶差别。而不能知积习久近所作之业强弱大小。是故须占第二轮相。若占第二轮相者。当依初轮相中所现之业。若属身者掷身轮相。若属口者掷口轮相。若属意者掷意轮相。不得以此三轮之相一掷通占。应当随业主念一一善恶依所属轮别掷占之。

复次若占初轮相中唯得身之善。于此第二轮相中。得身恶者谓无至心不得相应名虚谬也。又复不相应者。谓占初轮相中得不杀业。及得偷盗业意先主观不杀业。而于第二轮相中。得身恶者名不相应。

复次若观现在从生以来不乐杀业。无造杀罪但意主杀业。而于此第二轮相中。得身大恶者。谓名不相应。自余口意中业不相应义亦如是。应知善男子。若未来世诸众生等。欲求度脱生老病死。始学发心修习禅定无相智慧者。应当先观宿世所作恶业多少及以轻重。若恶业多厚者。不得即学禅定智慧。应当先修忏悔之法。所以者何。此人宿习恶心猛利故。于今现在。必多造恶毁犯重禁。以犯重禁故。若不忏悔。令其清净而修禅定智慧者。则多有障碍不能克获。或失心错乱。或外邪所恼。或纳受邪法增长恶见。是故当先修忏悔法。若戒根清净。及宿世重罪得微薄者。则离诸障。善男子。欲修忏悔法者。当住静处随力所能庄严一室内置佛事及安经法悬缯幡盖求集香华以修供养。澡沐身体及洗衣服勿令臭秽。于昼日分在此室内。三时称名。一心敬礼过去七佛及五十三佛。次随十方面一一总归拟心。遍礼一切诸佛所有色身舍利形像浮图庙塔一切佛事。次复总礼十方三世所有诸佛。又当拟心遍体十方一切法藏。次当拟心遍礼十方一切贤圣。然后更别称名。礼我地藏菩萨摩诃萨。如是礼已应当说所作罪一心仰告。

唯愿十方诸大慈尊证知护念。我今忏悔不复更造。愿我及一切众生。速得除灭无量劫来十恶四重五逆颠倒谤毁三宝一阐提罪。复应思惟如是罪性。但从虚妄颠倒心起无有定实。而可得者本唯空寂。愿我及一切众生。速达心本永灭罪根。次应复发劝请之愿。愿令十方一切菩萨未成正觉者。愿速成正觉。若已成正觉者。愿常住在世转正法轮不入涅?。次当复发随喜之愿。愿我及一切众生。毕竟永舍嫉妒之心。于三世中一切?土。所有修学一切功德。及成就者悉皆随喜。次当复发回向之愿。愿我所修一切功德。资益一切诸众生等。同趣佛智至涅?城。如是发回向愿已。复往余静室端坐一心。若称诵若默念我之名号。当减省睡眠若?盖多者。应于道场室中旋?诵念。次至夜分时。若有灯烛光明事者。亦应三时恭敬供养悔过发愿。若不能办光明事者。应当直在余静室中一心诵念。日日如是行忏悔法勿令懈废。若人宿世远有善基。暂时遇恶因缘而造恶法。罪障轻微其心猛利意力强者。经七日后。即得清净除诸障碍。如是众生等业有厚薄。诸根利钝差别无量。或经二七日后而得清净。或经三七日。乃至或经七七日后而得清净。若过去现在俱有增上种种重罪者。或经百日而得清净。或经二百日。乃至或经千日而得清净。若极钝根罪障最重者。但当能发勇猛之心不顾惜身命想。常勤称念昼夜旋?。减省睡眠礼忏发愿。乐修供养不懈不废。乃至失命要不休退。如是精进。于千日中必获清净。善男子。若欲知得清净相者。从始修行过七日后。应当日日于晨朝旦。以第二轮相具安手中频三掷之。若身口意皆纯善者。名得清净。如是未来诸众生等能修行忏悔者。从先过去久远以来。于佛法中各曾习善。随其所修何等功德。业有厚薄种种别异。是故彼等得清净时相亦不同。或有众生得三业纯善时。不即更得诸余好相。或有众生得三业善相时。于一日一夜中。复见光明遍满其室。或闻殊特异好香气身意快然。或作善梦。梦中见佛色身来为作证。手摩其头叹言善哉。汝今清净我来证汝。或梦见菩萨身来为作证。或梦见佛形像放光而为作证。若人未得三业善相。但先见闻如此诸事者。则为虚妄诳惑诈伪非善相也。若人曾有出世善基摄心猛利者。我于尔时随所应度而为现身放大慈光。令彼安隐离诸疑怖。或示神通种种变化。或复令彼自忆宿命所径之事所作善恶。或复随其所乐为说种种深要之法。彼人实时于所向乘得决定信。或渐证获沙门道果。复次彼诸众生。若虽未能见我化身转变说法。但当学至心使身口意得清净相已。我亦护念令彼众生速得消灭种种障碍。天魔波旬不来破坏。乃至九十五种外道邪师。一切鬼神亦不来乱。所有五盖展转轻微。堪能修习诸禅智慧。

复次若未来世诸众生等。虽不为求禅定智慧出要之道。但遭种种众厄贫穷困苦忧恼逼迫者。亦应恭敬礼拜供养。悔所作恶恒常发愿。于一切时一切处。勤心称诵我之名号。令其至诚。亦当速脱种种衰恼。舍此命已生于善处。

复次未来之世。若在家若出家诸众生等。欲求受清净妙戒。而先已作增上重罪不得受者。亦当如上修忏悔法。令其至心得身口意善相已。即应可受。若彼众生欲习摩诃衍道。求受菩萨根本重戒。及愿总受在家出家一切禁戒。所谓摄律仪戒。摄善法戒。摄化众生戒。而不能得善好戒师广解菩萨法藏先修行者。应当至心于道场内恭敬供养。仰告十方诸佛菩萨请为师证。一心立愿称辩戒相。先说十根本重戒。次当总举三种戒聚自誓而受。此亦得戒。复次未来世诸众生等。欲求出家及已出家。若不能得善好戒师及清净僧众。其心疑惑不得如法受于禁戒者。但能学发无上道心。亦令身口意得清净已。其未出家者。应当剃发被服法衣如上立愿。自誓而受菩萨律仪三种戒聚。则名具获波罗提木叉。出家之戒名为比丘比丘尼。即应推求声闻律藏。及菩萨所习摩德勒伽藏。受持读诵观察修行。若虽出家而其年未满二十者。应当先誓愿受十根本戒。及受沙弥沙弥尼所有别戒。既受戒已亦名沙弥沙弥尼。即应亲近供养给侍先旧出家学大乘心具受戒者。求为依止之师。请问教戒修行威仪。如沙弥沙弥尼法。若不能值如是之人。唯当亲近菩萨所修摩德勒伽藏。读诵思惟观察修行。殷?供养佛法僧宝。若沙弥尼年已十八者。亦当自誓受?尼藏中戒叉摩那六戒之法。及遍学比丘尼一切戒聚。其年若满二十时。乃可如上总受菩萨三种戒聚。然后得名比丘尼。若彼众生虽学忏悔。不能至心不获善相者。设作受相不名得戒。

尔时坚净信菩萨摩诃萨问地藏菩萨摩诃萨言。所说至心者。差别有几种。何等至心能获善相。地藏菩萨摩诃萨言。善男子。我所说至心者。略说二种。何等为二。一者初始学习求愿至心。二者摄意专精。成就勇猛相应至心。得此第二至心者能获善相。此第二至心。复有下中上三种差别。何等为三。一者一心。所谓系想不乱心住了了。二者勇猛心。所谓专求不懈不顾身命。三者深心。所谓与法相应究竟不退。若人修习此忏悔法。乃至不得下至心者。终不能获清净善相。是名说占第二轮法。善男子。若欲占察三世中受报差别者。当复刻木为六轮。于此六轮。以一二三四五六七八九十十一十二十三十四十五十六十七十八等数书字记之。一数主一面各书三面。令数次第不错不乱。当知如此诸数。皆从一数而起。以一为本。如是数相者。显示一切众生六根之聚。皆从如来藏自性清净心一实境界而起。依一实境界以之为本。所谓依一实境界故。有彼无明不了一法界。谬念思惟现妄境界。分别取着集业因缘。生眼耳鼻舌身意等六根。以依内六根故。对外色声香味触法等六尘。起眼耳鼻舌身意等六识。以依六识故。于色声香味触法中。起违想顺想非违非顺等想。生十八种受。若未来世佛诸弟子。于三世中所受果报欲使决疑意者。应当三掷此第三轮相占计合数。依数观之以定善恶。

如是所观三世果报善恶之相。有一百八十九种。何等为一百八十九种。一者求上乘得不退。二者所求果现当证。三者求中乘得不退。四者求下乘得不退。五者求神通得成就。六者修四梵得成就。七者修世禅得成就。八者所欲受得妙戒。九者所曾受得戒具。十者求上乘未住信。十一者求中乘未住信。十二者求下乘未住信。十三者所观人为善友。十四者随所闻是正信。十五者所观人为恶友。十六者随所闻非正教。十七者所观人有实德。十八者所观人无实德。十九者所观义不错谬。二十者所观义是错谬。二十一者有所诵不错谬。二十二者有所诵是错谬。二十三者所修行不错谬。二十四者所见闻是善相。二十五者有所证为正实。二十六者有所学是错谬。二十七者所见闻非善相。二十八者有所证非正法。二十九者有所获邪神持。三十者所能说邪智辩。三十一者所玄知非人力。三十二者应先习观智道。三十三者应先习禅定道。三十四者观所学无障碍。三十五者观所学是所宜。三十六者观所学非所宜。三十七者观所学是宿习。三十八者观所学非宿习。三十九者观所学善增长。四十者观所学方便少。四十一者观所学无进趣。四十二者所求果现未得。四十三者求出家当得去。四十四者求闻法得教示。四十五者求经卷得读诵。四十六者观所作是魔事。四十七者观所作事成就。四十八者观所作事不成。四十九者求大富财盈满。五十者求官位当得获。五十一者求寿命得延年。五十二者求世仙当得获。五十三者观学问多所达。五十四者观学问少所达。五十五者求师友得如意。五十六者求弟子得如意。五十七者求父母得如意。五十八者求男女得如意。五十九者求妻妾得如意。六十者求同伴得如意。六十一者观所虑得和合。六十二者所观人心怀恚。六十三者求无恨得欢喜。六十四者求和合得如意。六十五者所观人心欢喜。六十六者所思人得会见。六十七者所思人不复会。六十八者所请唤得来集。六十九者所憎恶得离之。七十者所爱敬得近之。七十一者观欲聚得和集。七十二者观欲聚不和集。七十三者所请唤不得来。七十四者所期人必当至。七十五者所期人住不来。七十六者所观人得安吉。七十七者所观人不安吉。七十八者所观人已无身。七十九者所望见得睹之。八十者所求觅得见之。八十一者求所闻得吉语。八十二者所求见不如意。八十三者观所疑即为实。八十四者观所疑为不实。八十五者所观人不和合。八十六者求佛事当得获。八十七者求供具当得获。八十八者求资生得如意。八十九者求资生少得获。九十者有所求皆当得。九十一者有所求皆不得。九十二者有所求少得获。九十三者有所求得如意。九十四者有所求速当得。九十五者有所求久当得。九十六者有所求而损失。九十七者有所求得吉利。九十八者有所求而受苦。九十九者观所失求当得。一百者当所失永不得。一百一者观所失自还得。一百二者求离厄得脱难。一百三者求离病得除愈。一百四者观所去无障碍。一百五者观所去有障碍。一百六者观所住得安止。一百七者观所住不得安。一百八者所向处得安快。一百九者所向处有厄难。一百一十者所向处为魔网。一百一十一者所向处难开化。一百一十二者所向处可开化。一百一十三者所向处自获利。一百一十四者所游路无恼害。一百一十五者所游路有恼害。一百一十六者君民恶饥馑起。一百一十七者君民恶多疾疫。一百一十八者君民好国丰乐。一百一十九者君无道国灾乱。一百二十者君修德灾乱灭。一百二十一者君行恶国将破。一百二十二者君修善国还立。一百二十三者观所避得度难。一百二十四者观所避不脱难。一百二十五者所住处众安隐。一百二十六者所住处有障难。一百二十七者所依聚众不安。一百二十八者闲静处无诸难。一百二十九者观怪异无损害。一百三十者观怪异有损害。一百三十一者观怪异精进安。一百三十二者观所梦无损害。一百三十三者观所梦有所损。一百三十四者观所梦精进安。一百三十五者观所梦为吉利。一百三十六者观障乱速得离。一百三十七者观障乱渐得离。一百三十八者观障乱不能离。一百三十九者观障乱一心除。一百四十者观所难速得脱。一百四十一者观所难久得脱。一百四十二者观所难受哀恼。一百四十三者观所难精进脱。一百四十四者观所难命当尽。一百四十五者观所患大不调。一百四十六者观所患非人恼。一百四十七者观所患合非人。一百四十八者观所患可疗治。一百四十九者观所患难疗治。一百五十者观所患精进差。一百五十一者观所患久长苦。一百五十二者观所患自当差。一百五十三者所向医堪能治。一百五十四者观所疗是对治。一百五十五者所服药当得力。一百五十六者观所患得除愈。一百五十七者所向医不能治。一百五十八者观所疗非对治。一百五十九者所服药不得力。一百六十者观所患命当尽。一百六十一者从地狱道中来。一百六十二者从畜生道中来。一百六十三者从饿鬼道中来。一百六十四者从阿修罗道中来。一百六十五者从人道中而来。一百六十六者从天道中而来。一百六十七者从在家中而来。一百六十八者从出家中而来。一百六十九者曾值佛供养来。一百七十者曾亲供养贤圣来。一百七十一者曾得闻深法来。一百七十二者舍身已入地狱。一百七十三者舍身已作畜生。一百七十四者舍身已作饿鬼。一百七十五者舍身已作阿修罗。一百七十六者舍身已生人道。一百七十七者舍身已为人王。一百七十八者舍身已生天道。一百七十九者舍身已为天王。一百八十者舍身已闻深法。一百八十一者舍身已得出家。一百八十二者舍身已值圣僧。一百八十三者舍身已生兜率天。一百八十四者舍身已生净佛国。一百八十五者舍身已寻见佛。一百八十六者舍身已住下乘。一百八十七者舍身已住中乘。一百八十八者舍身已获果证。一百八十九者舍身已住上乘。

善男子。是名一百八十九种善恶果报差别之相。如此占法随心所观主念之事。若数合与意相当者。无有乖错。若其所掷所合之数。与心所观主念之事不相当者谓不至心。名为虚谬。其有三掷而皆无所现者。此人则名已得无所得也。复次善男子。若自发意观于他人所受果报事亦同尔。若有他人不能自占。而来求请欲使占者。应当筹量观察自心。不贪世间内意清净。然后乃可如上归敬修行供养。至心发愿而为占察。不应贪求世间名利。如行师道以自妨乱。又若内心不清净者。设令占察而不相当。但为虚谬耳。复次若未来世诸众生等。一切所占不获吉善所求不得。种种忧虑逼恼怖惧时。应当昼夜常勤诵念我之名字。若能至心者所占则吉。所求皆获现离衰恼。

占察善恶业报经卷下

尔时坚净信菩萨摩诃萨问地藏菩萨摩诃萨言。云何开示求向大乘者进趣方便。地藏菩萨摩诃萨言。善男子。若有众生欲向大乘者。应当先知最初所行根本之业。其最初所行根本业者。所谓依止一实境界。以修信解。因信解力增长故。速疾得入菩萨种性。所言一实境界者。谓众生心体从本以来不生不灭自性清净无障无碍。犹如虚空离分别故。平等普遍无所不至。圆满十方究竟一相。无二无别不变不异无增无减。以一切众生心一切声闻辟支佛心一切菩萨心一切诸佛心皆同不生不灭无染寂静真如相故。所以者何。一切有心起分别者。犹如幻化无有定实。所谓识受想行忆念缘虑觉知等种种心数。非青非黄非赤非白。亦非杂色。无有长短方圆大小。乃至尽于十方虚空一切世界求心形状。无一区分而可得者。但以众生无明痴?熏习因缘。现妄境界令生念着。所谓此心不能自知。妄自谓有。起觉知想计我我所。而实无有觉知之想。以此妄心毕竟无体不可见故。若无觉知能分别者。则无十方三世一切境界差别之相。以一切法皆不能自有。但依妄心分别故有。所谓一切境界各各不同。自念为有。知此为自知彼为他。是故一切法不能自有则无别异。唯依妄心不知不了。内自无故。谓有前外境界妄生种种法想。谓有谓无谓彼谓此。谓是谓非谓好谓恶。乃至妄生无量无边法想。当如是知。一切诸法皆从妄想生。依妄心为本。然此妄心无自相故。亦依境界而有。所谓缘念觉知前境界故。说名为心。又此妄心与前境界。虽俱相依起无先后。而此妄心能为一切境界原主。所以者何。谓依妄心不了法界一相故。说心有无明。依无明力因故现妄境界。亦依无明灭故一切境界灭。非依一切境界自不了故。说境界有无明。亦非依境界故生于无明。以一切诸佛于一切境界不生无明故。又复不依境界灭故。无明心灭。以一切境界从本已来体性自灭未曾有故。因如此义。是故但说一切诸法依心为本。当知一切诸法悉名为心。以义体不异为心所摄故。又一切诸法从心所起。与心作相和合而有。共生共灭同无有住。以一切境界但随心所缘念念相续故。而得住持暂时为有。如是所说心义者。有二种相。何等为二。一者心内相。二者心外相。心内相者。复有二种。云何为二。一者真。二者妄。所言真者。谓心体本相如如不异。清净圆满无障无碍微密难见。以遍一切处常恒不坏建立生长一切法故。所言妄者。谓起念分别觉知缘虑忆想等事。虽复相续能生一切种种境界。而内虚伪无有真实不可见故。所言心外相者。谓一切诸法种种境界等随有所念境界现前故。知有内心及外心差别。如是当知。内妄想者为因为体。外妄相者为果为用。依如此等义。是故我说一切诸法悉名为心。又复当知。心外相者。如梦所见种种境界。唯心想作无实外事。一切境界悉亦如是。以皆依无明识梦所见妄想作故。复次应知。内心念念不住故。所见所缘一切境界。亦随心念念不住。所谓心生故种种法生。心灭故种种法灭而生灭相但有名字实不可得。以心不往至于境界。境界亦不来至于心。如镜中像无来无去。是故一切法求生灭定相了不可得。所谓一切法毕竟无体。本来常空实不生灭故。如是一切法实不生灭者。则无一切境界差别之相。寂静一味名为真如第一义谛自性清净心。彼自性清净心湛然圆满。以无分别相故。无分别相者。于一切处无所不在。无所不在者。以能依持建立一切法故。复次彼心名如来藏。所谓具足无量无边不可思议无漏清净功德之业。以诸佛法身从无始本际来。无障无碍自在不灭。一切现化种种功业。恒常炽然未曾休息。所谓遍一切世界皆示作业。种种化益故。以一佛身即是一切诸佛身一切诸佛身即是一佛身。所有作业亦皆共一。所谓无分别相。不念彼此平等无二。以依一法性而有作业同。自然化体无别异故。如是诸佛法身遍一切处。圆满不动故。随诸众生死此生彼恒为作依。譬如虚空悉能容受一切色像种种形类。以一切色像。种种形类皆依虚空而有。建立生长住虚空中。为虚空处所摄。以虚空为体。无有能出虚空界分者。当知色像之中虚空之界不可毁灭。色像终坏时还归虚空。而虚空本界无增无减不动不变。诸佛法身亦复如是。悉能容受一切众生种种果报。以一切众生种种果报皆依诸佛法身而有。建立生长住法身中。为法身处所摄。以法身为体。无有能出法身界分者。当知一切众生身中诸佛法身亦不可毁灭。若烦恼断坏时还归法身。而法身本界无增无减不动不变。但从无始世来与无明心俱。痴?因缘熏习力故现妄境界。以依妄境界熏习因缘故。起妄想相应心计我我所。造集诸业受生死苦。说彼法身名为众生。若如是众生中法身熏习而有力者。烦恼渐薄能厌世间求涅?道。信归一实修六波罗蜜等一切菩提分法。名为菩萨。若如是菩萨中修行一切善法满足究竟得离无明睡者。转名为佛。当知如是众生菩萨佛等。但依世间假名言说故有差别。而法身之体毕竟平等无有异相。善男子。是名略说一实境界义。

若欲依一实境界修信解者。应当学习二种观道。何等为二。一者唯心识观。二者真如实观。学唯心识观者。所谓于一切时一切处。随身口意所有作业。悉当观察知唯是心。乃至一切境界若心住念皆当察知。勿令使心无记攀缘不自觉知。于念念间悉应观察。随心有所缘念。还当使心随逐彼念令心自知。知己内心自生想念。非一切境界有念有分别也。所谓内心自生长短好恶是非得失衰利有无等见无量诸想。而一切境界未曾有想起于分别。当知一切境界自无分别想故。即自非长非短非好非恶。乃至非有非无离一切相。如是观察一切法唯心想生。若使离心则无一法一想而能自见有差别也。当应如是守记内心知唯妄念无实境界勿令休废。是名修学唯心识观。若心无记不知自心念者。即谓有前境界。不名唯心识观。又守记内心者。则知贪想?想及愚痴邪见想。知善知不善知无记知心劳虑种种诸苦。若于坐时随心所缘。念念观知唯心生灭。譬如水流灯炎无暂时住。从是当得色寂三昧。得此三昧已。次应学习信奢摩他观心。及信毗婆舍那观心。习信奢摩他观心者。思惟内心不可见相圆满不动无来无去。本性不生离分别故。习信毗婆舍那观心者。想见内外色随心生随心灭。乃至习想见佛色身。亦复如是。随心生随心灭。如幻如化。如水中月。如镜中像。非心不离心。非来非不来。非去非不去。非生非不生。非作非不作。善男子。若能习信此二观心者。速得趣会一乘之道。当知如是唯心识观。名为最上智慧之门。所谓能令其心猛利长信解力疾入空义。得发无上大菩提心故。若学习真如实观者。思惟心性无生无灭。不住见闻觉知。永离一切分别之想。渐渐能过空处识处无少处非想非非想处等定境界相。得相似空三昧。得相似空三昧时。识想受行粗分别相不现在前。从此修学为善知识大慈悲者守护长养。是故离诸障碍勤修不废。展转能入心寂三昧。得是三昧已。即复能入一行三昧。入是一行三昧已。见佛无数发深广行。心住坚信位。所谓于奢摩他毗婆舍那二种观道。决定信解能决定向。随所修学世间诸禅三昧之业。无所乐着。乃至遍修一切善根菩提分法。于生死中无所怯畏不乐二乘以依能习向二观心。最妙巧便众智所依行根本故。

复次修学如上信解者。人有二种。何等为二。一者利根。二者钝根。其利根者。先已能知一切外诸境界唯心所作虚诳不实如梦如幻等。决定无有疑虑。阴盖轻微散乱心少。如是等人。即应学习真如实观。其钝根者。先未能知一切外诸境界悉唯是心虚诳不实故。染着情厚盖障数起心难调伏。应当先学唯心识观。若人虽学如是信解。而善根业薄未能进趣。诸恶烦恼不得渐伏。其心疑怯畏堕三恶道生八难处。畏不常值佛菩萨等。不得供养听受正法。畏菩提信难可成就。有如此疑怖及种种障碍等者。应于一切时一切处。常勤诵念我之名字。若得一心善根增长其意猛利。当观我法身及一切诸佛法身。与己自身体性平等。无二无别不生不灭。常乐我净功德圆满。是可归依。又复观察己身心相。无常。苦。无我。不净。如幻如化。是可厌离。若能修学如是观者。速得增长净信之心。所有诸障渐渐损减。何以故。此人名为学习闻我名者。亦能学习闻十方诸佛名者。名为学至心礼拜供养我者。亦能学至心礼拜供养十方诸佛者。名为学闻大乘深经者。名为学执持书写供养恭敬大乘深经者。名为学受持读诵大乘深经者。名为学远离邪见于深正义中不堕谤者。名为于究竟甚深第一实义中学信解者。名为能除诸罪障者。名为当得无量功德聚者。此人舍身终不堕恶道八难之处。还闻正法习信修行。亦能随愿往生他方净佛国土。复次若人欲生他方现在净国者。应当随彼世界佛之名字。专意诵念一心不乱如上观察者。决定得生彼佛净国。善根增长速获不退。当知如上一心系念思惟诸佛平等法身。一切善根中其业最胜。所谓勤修习者。渐渐能向一行三昧。若到一行三昧者。则成广大微妙行心。名得相似无生法忍。以能得闻我名字故。亦能得闻十方诸佛名字故。以能至心礼拜供养我故。亦能至心礼拜供养十方诸佛故。以能得闻大乘深经故。能执持书写供养恭敬大乘深经故。能受持读诵大乘深经故。能于究竟甚深第一实义中。不生怖畏远离诽谤。得正见心能信解故。决定除灭诸罪障故。现证无量功德聚故。所以者何。谓无分别菩提心寂静智现起发方便业种种愿行故。能闻我名者。谓得决定信利益行故。乃至一切所能者。皆得不退一乘因故。若杂乱垢心。虽复称诵我之名字。而不名为闻。以不能生决定信解。但获世间善报。不得广大深妙利益。如是杂乱垢心。随其所修一切诸善。皆不能得深大利益。

善男子。当知如上勤心修学无相禅者。不久能获深大利益。渐次作佛。深大利益者。所谓得入坚信之位。成就信忍故。入坚法位。成就顺忍故。入正真位。成就无生忍故。又成就信忍者。能作如来种性故。成就顺忍者。能解如来行故。成就无生忍者。得如来业故。渐次作佛者。略说有四种。何等为四。一者信满法故作佛。所谓依种性地决定信诸法不生不灭清净平等无可愿求故。二者解满法故作佛。所谓依解行地深解法性知如来业无造无作于生死涅?不起二想心无所怖故。三者证满法故作佛。所谓依净心地以得无分别寂静法智及不思议自然之业无求想故。四者一切功德行满足故作佛。所谓依究竟菩萨地能除一切诸障无明梦尽故。复次当知若修学世间有相禅者有三种。何等为三。一者无方便信解力故。贪受诸禅三昧功德而生?慢。为禅所缚退求世间。二者无方便信解力故。依禅发起偏厌离行。怖怯生死退堕二乘。三者有方便信解力。所谓依止一实境界。习近奢摩他毗婆舍那二种观道故。能信解一切法唯心想生如梦如幻等。虽获世间诸禅功德而不坚着。不复退求三有之果。又信知生死即涅?故。亦不怖怯退求二乘。如是修学一切诸禅三昧法者。当知有十种次第相门。具足摄取禅定之业。能令学者成就相应不错不谬。何等为十。一者摄念方便相。二者欲住境界相。三者初住境界分明了了知出知入相。四者善住境界得坚固相。五者所作思惟方便勇猛转求进趣相。六者渐得调顺称心喜乐除疑信解自安慰相。七者克获胜进意所专者少分相应觉知利益相。八者转修增明所习坚固得胜功德对治成就相。九者随心有所念作外现功德如意相应不错不谬相。十者若更异修依前所得而起方便次第成就出入随心超越自在相。是名十种次第相门摄修禅定之业。

尔时坚净信菩萨摩诃萨问地藏菩萨摩诃萨言。汝云何巧说深法能令众生得离怯弱。地藏菩萨摩诃萨言。善男子。当知初学发意求向大乘未得信心者。于无上道甚深之法喜生疑怯。我常以方便宣显实义。而安慰之令离怯弱。是故号我为善安慰说者。云何安慰。所谓钝根小心众生。闻无上道最胜最妙。意虽贪乐发心愿向而复思念求无上道者。要须积功广极难行苦行自度度他。劫数长远于生死中久受勤苦方乃得获。以是之故心生怯弱。我即为说真实之义。所谓一切诸法本性自空。毕竟无我无作无受。无自无他。无行无到。无有方所。亦无过去现在未来。乃至为说十八空等。无有生死涅?一切诸法定实之相而可得者。又复为说一切诸法如幻如化如水中月如镜中像如干闼婆城如空谷响如阳焰如泡如露如灯如自目(目+壹)如梦如电如云。烦恼生死性甚微弱易可令灭。又烦恼生死毕竟无体求不可得。本来不生实更无灭。自性寂静即是涅?。如此所说能破一切诸见。损自身心执着想故得离怯弱。复有众生不解如来言说旨意故而生怯弱。当知如来言说旨意者。所谓如来见彼一实境界故。究竟得离生老病死众恶之法。证彼法身常恒清凉不变异等无量功德聚。复能了了见一切众生身中皆有如是真实微妙清净功德。而为无明?染之所覆障。长夜恒受生老病死无量众苦。如来于此起大慈悲意。欲令使一切众生离于众苦同获法身第一义乐。而彼法身是无分别离念之法。唯有能灭虚妄识想不起念着乃所应得。但一切众生。常乐分别取着诸法。以颠倒妄想故而受生死。是故如来为欲令彼离于分别执着想故。说一切世间法毕竟体空无所有。乃至一切出世间法。亦毕竟体空无所有。若广说者如十八空。如是显示一切诸法皆不离菩提体。菩提体者。非有非无。非非有非非无。非有无俱。非一非异。非非一非非异。非一异俱。乃至毕竟无有一相而可得者。以离一切相故。离一切相者。所谓不可依言说取。以菩提法中无有受言说者。及无能言说者故。又不可依心念知。以菩提法中无有能取可取。无自无他离分别相故。若有分别想者。则为虚伪不名相应。如是等说钝根众生不能解者。谓无上道如来法身。但唯空法一向毕竟而无所有。其心怯弱畏堕无所得中。或生断灭想作增减见。转起诽谤自轻轻他。我即为说如来法身自性不空有真实体。具足无量清净功业。从无始世来自然圆满非修非作。乃至一切众生身中亦皆具足。不变不异无增无减。如是等说能除怯弱。是名安慰。又复愚痴坚执众生。闻如是等说亦生怯弱。以取如来法身本来满足非修非作相故。起无所得想而生怯弱。或计自然堕邪倒见。我即为说修行一切善法增长满足生如来色身得无量功德清净果报。如此等说今离怯弱。是为安慰。而我所说甚深之义。真实相应无有诸过。以离相违说故。云何知离相违相。所谓如来法身中。虽复无有言说境界离心想念非空非不空。乃至无一切相不可依言说示。而据世谛幻化因缘。假名法中相待相对。即可方便显示而说。以彼法身性实无分别离自相离他相无空无不空乃至远离一切诸相故。说彼法体为毕竟空无所有。以离心分别想念。则尽无一相而能自见自知为有。是故空义决定真实相应不谬。

复次即彼空义中。以离分别妄想心念故。则尽毕竟无有一相而可空者。以唯有真实故即为不空。所谓离识想故。无有一切虚伪之相。毕竟常恒不变不异。以更无一相可坏可灭离增减故。又彼无分别实体之处。从无始世来具无量功德自然之业。成就相应不离不脱故。说为不空。如是实体功德之聚。一切众生虽复有之但为无明?覆障故。而不知见。不能克获功德利益。与无莫异。说名未有以不知见彼法体故。所有功德利益之业。非彼众生所能受用。不名属彼。唯依遍修一切善法。对治诸障见彼法身。然后克获功德利益。是故说修一切善法生如来色身智身。善男子。如我所说甚深之义。决定真实离相违过。当如是知。

尔时地藏菩萨摩诃萨说如此等殊胜方便深要法门时。有十万亿众生发阿耨多罗三藐三菩提心。住坚信位。复有九万八千菩萨得无生法忍。一切大众各以天香花供养于佛。及供养地藏菩萨摩诃萨。尔时佛告诸大众言。汝等各各应当受持此法门。随所住处广令流布。所以者何。如此法门甚为难值。能大利益。若人得闻彼地藏菩萨摩诃萨名号及信其所说者。当知是人速能得离一切所有诸障碍事疾至无上道。于是大众皆同发言。我当受持流布世间不敢令忘。尔时坚净信菩萨摩诃萨白佛言。世尊如是所说六根聚修多罗中名何法门。此法真要我当受持。令未来世普皆得闻。佛告坚净信菩萨摩诃萨言。此法门名为占察善恶业报。亦名消除诸障增长净信。亦名开示求向大乘者进趣方便显出甚深究竟实义。亦名善安慰说令离怯弱速入坚信决定法门。依如是名义汝当受持。佛说此法门名已。一切众会悉皆欢喜。信受奉行。


MANTRA

Posted On 11/08/2010

Mantras are “highly compressed, power-packed formulas, usually of Sanskrit origin, which are charged with deep meaning and magical potency.” They are either written, visualized, sung, or spoken. reciting a mantra continuously “purifies the speech and ‘protects the mind’ by maintaining a constant spiritual connection; and of course it helps disperse mental chatter.”

Mantras are energy based sounds that vibrate through the body. The word “mantra” is a Sanskrit word consisting of two syllables: “man” (mind) and “tra” (deliverance). Thus, a mantra is a pure sound vibration which delivers the mind from it’s form, to put it simply, frustration. Chanting is the process of repeating a mantra over and over to touch the deepest level of the self.

Example – to say the word om…pull in a deep breath of air; as you release it say the oooooooooooooooo until the air is about 3/4 released then say the mmmmmm.

The purpose of mantras is to rebirth the self; a refreshment of the self. Mantras are a very powerful way to reduce negative energies and effects.

A Mantra will help focus your mind when it is scattered. By chanting mantras, you are able to produce a spiritual effect, associated with the physical sensation, of the vibration the chant produces.

Thus, when the mantra is chanted the effect is felt vibrating through the body. Chanting mantras is also used to make the intent of the mantra a physical reality.

Energy naturally follows intent and thus the chanting of a mantra will lead to the physical manifestation. Mantras start a powerful vibration which corresponds to both a specific spiritual energy frequency and a state of consciousness. Over time the mantra process begins to over power lesser vibrations, which eventually become absorbed by the mantra.

After a length of time, which varies with each individual, the wave of the mantra stills all other vibrations.

Ultimately, the mantra produces a state where the organism vibrates at the rate completely in tune with the energy and spiritual state represented by and contained within the mantra. By understanding how mantras work, your understanding of spiritual truth is seen and acquired.

**
A mantra, by itself, does not have energy. It is a special cipher code language that communicates and mobilizes the universal energy. Hence, the mantra language is also called the true language. It is the true language of the universe. Using a mantra to heal people has many advantages that no other method can replace.1. The mantra has a specific nature of command and it easily mobilizes universal energy.

2. The energy that the mantra mobilizes is a lot stronger than the energy that comes through any other methods.

3. The mantra also has the effect of resisting the intrusion of bad-quality energy entities, including disease energy.

4. The mantra protects the healer’s positive energy from leaking out.

5. During a mantra healing session while the healer is healing someone, the universal energy mobilized by the mantra also adjusts the healer’s imbalanced energy at the same time. This method of healing others and adjusting oneself at the same time is a grand method that merges healing and cultivation into one.

To use the universal mantra to communicate and mobilize the universal energy to heal, one has to recite the mantra for at least 300,000 times before it has a healing effect, it’s not simply a matter of having seen the mantra in a book or hearing about it from someone.


七月不是鬼节!

Posted On 03/08/2010

关于“盂兰节”的起源,有着以下一个典故,相传佛祖释迦牟尼在世时,收了十位徒儿,其中一位名叫目连的修行者,在得道之前父母已死,由于目连很挂念死去的母亲,就用了天眼通去察看母亲在地府生活的情况,原来他们已变成饿鬼,吃的、饮的都没有,境况堪怜。
目连看了后觉得很心痛,于是就运用法力,将一些饭菜拿给母亲吃,可惜饭菜一送到口边,就立即化为火焰,目连看到这种情境后非常心痛,就将这个情况告诉释迦牟尼,佛祖教训他说,他的母亲在世时,种下了不少的罪孽,所以死后就堕入饿鬼道中,万劫不复,这孽障不是他一人能够化解的,必须集合众人的力量,于是「目连」就联同一众高僧,举行大型的祭拜仪式,以超渡一众的亡魂。

后来,这个传说一直流传后世,逐渐形成一种民间习俗,久而久之,就形成了鬼节的风俗。所以七月不是鬼节!

Ullambana festival is the most popular festival in China and Japan. On this day it is believed that the “Gates of the Hell” are opened and the dead ones pay visit to their loved ones. During this festival offerings are made to the spirits of the dead and to the hungry ghosts in order to bring good fortune and luck. It is celebrated on the 15th day of the 7th lunar month.

Origin, Significance and Legends

Ullambana is the festival of deliverance, and advocates and reinforces the concept of filial piety. The word ullambana translates into “deliverance from suffering”, and specifically refers to the salvation that is granted to tormented souls in hell.

According to Buddhist legend, the observance of this festival is based on the story of Maudgalyayana (Moginlin or Mogganalla, as per Oriental legends) and his mother.

Maudgalyayana discovers through his meditative powers that his mother has been reborn in the realms of pain and suffering. When he learns that her spirit is being subjected to hunger and misery, he decides to go to the netherworld to relieve her of her suffering.

Once he goes there, Maudgalyayana finds his mother starving and in a pitiful state. He offers her food, but when she tries to eat it, the food turns to smouldering pieces of charcoal.

Maudgalyayana is distressed and seeks advice and help from his master, the Buddha. Buddha tells him that his mother’s offences are deep-rooted and that he alone will not be able to ease her sufferings. He advises Maudgalyayana to make offerings of five fruits, incense, oil, lamps, candles, beds and bedding to the assembled members of the Order and pray along with them for the liberation of his mother’s soul.

The Buddha also tells Maudgalyayana that by making such an offering, not only his mother but his forefathers and kith and kin will also escape suffering and attain eternal bliss and salvation.

The day on which Maudgalyayana performed the act of compassionate filial conduct and brought salvation to his forefathers is celebrated as Ullambana. It is observed on the 15th day of the seventh Buddhist lunar month, and occurs in August in the Augustan calendar.

On this day, Buddhists offer prayers both to their departed forefathers and to their living parents and elders.

It is generally believed that one who performs a good deed accumulates spiritual merit. It is considered an even more pious act when the merit earned is shared with departed souls, which will help them to be reborn in good realms and alleviate their suffering.

Ullambana is celebrated by Buddhists the world over. Though there are slight variations in certain customs and beliefs, the fundamental rituals remain essentially the same. Besides offering prayers to the souls of deceased ancestors and welfare of their parents, people carry offerings such as food, medicine and clothes for monks and nuns in monasteries.

therefore 7th lunar month. is actually not a so call ghost month but a day where we to practice filial piety !


四禪天的境界

Posted On 22/06/2010

參禪參到忘人無我的境界,便到初禪「離生喜樂地」。在這階段,破了眾生的執著,而得到禪悅為食,法喜充滿的受用。在此定的境界上,呼吸停止,無呼無吸,不出不入,有一種特別的快樂。這種快樂,是妙不可言的。總之,這是一般人得不到的快樂。

二禪是「定生喜樂地」。在定中得到最大的歡喜。坐在那裏,不飲不食。脈搏也停止,等於死人一樣,可是還有意念,知道自己在靜坐。

三禪是「離喜妙樂地」。在定中離開禪悅為食,法喜充滿這種的歡喜,而得一種妙樂。這種妙樂,無法可形容出來,是微妙不可思議的。在此境界,把念頭也止住了,沒有意念。所謂「一念不生全體現,六根忽動被雲遮。」

四禪是「捨念清淨地」。意念不但止住,而且也捨了。這時候,得到非常清淨、非常微妙的快樂。四禪的境界,還是凡夫的地位,尚未證果,不要以為了不起,此境界離證果尚有一段距離,應該努力去參,再接再厲去參,進一步才到「五不還天」的境界,那才是入聖人法性流。

有個無聞比丘,他參到四禪的境界,誤認為證了果位,所以到處宣傳,自己證了果。因為他對佛法不徹底了解的緣故,所以打妄語,最後墮於無間地獄。


三十三天

Posted On 22/06/2010

佛家三十三天
发音
sān shí sān tiān
梵名
tra^yastrim!s/at-deva 。
释义
佛教称欲界第六天为三十三天,即忉利天。后形容最高的地方。六欲天之一。又作忉利天。于佛教之宇宙观中,此天位居欲界第二天之须弥山顶上,四面各为八万由旬,山顶之四隅各有一峰,高五百由旬,由金刚手药叉神守护此天。中央之宫殿(善见城)为帝释天所住,城外周围有四苑,是诸天众游乐之处。城之东北有圆生树,花开妙香薰远,城之西南有善法堂,诸天众群聚于此,评论法理。四方各有八城,加中央一城,合为三十三天城。据正法念经卷二十五载,佛母摩耶夫人命终后登入此天,佛乃至忉利天为母说法三个月。三十三天及焰摩天之信仰,早于印度吠陀时代即已盛行。
出处
《胜鬘宝窟》卷下:“此言三十三天者,中国言悉怛梨余恶卫陵,此中唯取怛梨二字为忉利天也。怛梨,忉利,彼国音不同耳。”
示例
~,离恨天最高。(元·石子章《竹坞听琴》)
详解
三十三天为佛教用语,即六欲天之一,谓在须弥山顶中央为帝释天,四方各有八天,合为三十三天。
太皇黄曾天、太明玉完天、清明何童天、玄胎平育天、元明文举天、七曜摩夷天虚无越衡天、太极蒙翳天、赤明和阳天、玄明恭华天、耀明宗飘天、竺落皇笳天、虚明堂曜天、观明端靖天、玄明恭庆天、太焕极瑶天、元载孔升天、太安皇崖天、显定极风天、始黄孝芒天、太黄翁重天、无思江由天、上揲阮乐天、无极昙誓天 皓庭霄度天、渊通元洞天、翰宠妙成天、秀乐禁上天无上常融天、玉隆腾胜天、龙变梵度天、平育贾奕天 太清境大赤天、上清境禹余天、玉清境清微天。
另解
按道家说法,三十三天是道家三十二天加佛家一天构成,也有人把基督教天堂加进去合称三十四天。
[编辑本段]
道家三十三天
详解
上为三清三境。即始气为玉清境。元气为上清境。玄气为太清境。又以三清之气。各生三气。合成九气。而为九天。第一郁单天。第二上神寿无量寿天。第三梵蓝须延天。第四寂然兜术天。第五波罗尼蜜不桥乐天。第六洞玄化应声天。第七灵化梵辅天。第八高虚清明天。第九无想无爱天。此之九天各生三气。每气为一天。合二十七天通此九天为三十六天。则三界四民上极三清。是其数也。初下六天为欲界。一太黄天。二太明天。三清明天。四玄胎天。五玄明天。六七曜天。次一十八天为色界。一虚无天。二太极天。三赤明天。四荣华天。五曜朗天。六皇笳天。七灵明天。八端靖天。九光明天。十极瑶天。十一元载天。十二太安天。十三极风天。十四始皇天。十五太皇天。十六无思天。十七阮乐天。十八昙誓天。次四天为无色界。一霄庆天。二元同天。三妙成天。四禁上天。此二十八天。名为三界。此上又四天名为种人天。一常融天。二玉隆天。三梵度天。四贾奕天。此四天超出三界。又云。上三天为三清境。一曰太赤天。二曰虫余天。三曰清微天。最上曰大罗天。包罗诸天极高无上。玄都玉京镇于其上。三尊所处焉。又太霄隐书云。大道君治在五十五重无极大罗天中玉京之十。七宝玄台金林玉机金童玉女之所侍卫。住居在三十三天三界之外。


道&德

Posted On 22/06/2010

學習佛法的人,就是在這兒開始把種子種到地下去。種子種下後,能不能生出?還要看各種的緣。諸緣具足了,種子就能順利的生出。假若各方面助緣不圓滿,就有可能變成焦芽敗種。也就是看當我們發菩提心時、種菩提種子時,種得夠不夠深?堅固不堅固?

若是種得夠深而且堅固結實,那麼將來種子一定會生根發芽,可是要想結菩提果,還有一段相當的時間,這就要看你用功用得如何。要是用功上路,開悟證果,成就覺道,這才算是收成。種子生根發芽、抽葉、開花、結果的過程中,都必須經過相當的時間,培養、灌溉、加肥料。肥料是什麼?就是學佛的道德。修行要處處本著道德,以不妨礙道德為根本戒條。

儒教云:「德者,本也;財者,末也。」德行是人的根本,而財僅是一種末梢之物。修道人處處要惜福節約,不浪費金錢物質,如此日積月累,才能培養出自己的德行,所生出來的枝葉才會茂盛,果實也將累累。如果不加肥料,不用功去培養灌溉,枝芽花果很容易就會枯槁而死,所以修道人,第一戒條就是「注重德行」。

德行先由小處做起。「毋以善小而不為」,你不要以為小善就不去做,而等著做大善,大善沒有那麼多。「山」是一粒一粒微塵積成的,微塵雖小,但積多了也會變成一座山。德行雖小,但積多了,也會變成一座德行山。不違背道德就是德行,不妨礙他人就是德行。無論做什麼,要幫助他人為本份。若於利益上、時間上、文化智慧上,或其他種種事情上,對他人有所妨礙,不能利益他人,都是於道德有所違背。所以我們的一舉一動、一言一行,總以不違背道德為根本箴規。想要修道,先要培德;沒有德行,就不能修道。有人想修道,魔障就來找,這因為沒有德行的緣故,所以說:「德者本也,財者末也。」

道德就等於日月,也等於天地,也等於人之性命。沒有道德就等於沒有性命,沒有日月天地一樣。什麼是道德呢?就是以利益他人為主,以不妨礙他人為宗旨,也就是內心充滿「仁、義、禮、智、信」。

(一)仁:有仁愛的心,就不會殺生。
(二)義:具足一種知識,做什麼事都恰到好處,恰到中道,不太過也不會不及,不偏左也不偏右,事事合乎中道。懂「義」,就不會偷盜。講義氣的人不會偷他人的東西。
(三)禮:禮是一種禮貌、禮節。尚禮節就不會姦淫。偷盜與淫亂都是因為不合乎義禮,違背常規的現象。
(四)智:有智慧的人就不會亂喝酒、亂吃迷魂藥。愚癡的人才會做出種種顛倒事。
(五)信:有信用就不會打妄語。

仁、義、禮、智、信,五常充足圓滿了,這就是道,就是德。所以道德是從心中生出,它的根本就在我們人之心裏頭,但生出來有種顏色。這種顏色不是青、黃、赤、白、黑,而是一種德行之表現,是德行之光澤,故韓愈在〈原道〉文中,有一段說著:

博愛之謂仁,仁而宜之之謂義,由是而之焉之謂道,足乎己無待於外之謂德。

而孟子說:

仁義禮智根於心,其生色也,睟然見於面,盎於背,施於四體,四體不言而喻。

有德之人不單單面上有所表現,其背上也洋溢著德光,甚至於在四肢上也能顯現出來。這種德相雖然描述不出來,但人人皆能明白。德行的表現,才是真正的功夫學問,這種德行不能假裝的,虛假只會暫時騙人一陣子,不能長久。

修道就是要修真正道德,不妨礙他人,也不怕被他人妨礙自己。誰妨礙自己都接受,逆來順受;誰對自己不慈悲,或不講道理,都是自己的善知識。能「逆來順受」,對橫逆能處之泰然,才見出你忍辱的功夫,不要讓別人一句話就動了。有些人的「不動」是無慚無愧,這是不對。你要修的「不動」,是能忍人所不能忍,這才是真功夫,否則,還須從頭練起。

道家以「三花聚頂」、「五氣朝元」,為道德圓滿之表現。這兩個名詞在某些佛教徒聽起來,說是外道。其實什麼叫外道?什麼叫內道?這個名詞並沒有什麼外內道,這是用來形容某種修行所成就的結果。「三花」就是精、氣、神,三者都變成一種光華。「五氣」:仁、義、禮、智、信,五氣都圓滿,叫五氣朝元。

在佛教裏,道德圓滿了,就獲得大圓鏡智、平等性智、妙觀察智、成所作智,也就是三身、四智、五眼、六通,缺少一樣,也無法得到這種境界。所以佛教萬德莊嚴,它能包羅一切宗教,而一切宗教只是佛教的一部分。所以我常將佛教比喻為大學課程,道教或其他高超一點的宗教可以算為中學,世間宗教如儒教等,只是小學過程。

在小學、中學、大學,都是讀書人;世界各宗教,也都是宗教人士,所以不可以分門別類,到這教就說這教好,到那教就說這教不好,「入者奴之,出者污之。」這是錯誤的觀念。一切宗教都是佛教的一部分,這看法才是對的。因為佛說:「一切眾生皆有如來智慧德相,皆堪作佛。」一切眾生皆有佛性,那麼外道也是眾生之一,也有成佛的機會,為什麼要摒彼於門外呢?佛教是盡虛空遍法界,無有邊際、無門戶、人我之見。所以我們學佛人的心量要大起來,不要心胸狹窄、小氣。

道教裏有德行人,有一種表現,一般凡人都看得出,就是鶴髮童顏。頭髮雖然花白,但其面色有如童子,很潤很細。為什麼?就是一種道德感召的變化。雖然是白髮,但頭髮並不乾枯,而且有光潤之氣(並不是擦髮臘),他的毫毛、頭髮會放光,若有功夫的人,或開五眼的人,一看就知道。

佛教又高一招,不單頭髮放光,而是全身都可以放光,每一根汗毛梢上都可以放光,每一毛孔都與眾不同。在佛教裏修行有功夫的人,能使白髮轉黑,齒落重生。道教也有齒落重生的境界,不過不能全身毛孔放光,這是不同處。你們各位看人是不是一位善知識?不需開五眼,就憑凡夫肉眼,只要你是個行家,就可以看出他是否善知識?是否有德行?人若無德行,是面生橫肉,非常討人厭的!


法眼

Posted On 22/06/2010

學佛法的人必須要有擇法眼,認識是與非法,黑與白法,善與惡法。切記不要以是為非,以非為是,或將黑作白,拿白當黑,或以善為惡,以惡為善,這都是顛倒。想認識這些法,一定要有擇法眼。首先要無我相,若有我相,就生種種障礙,而無智慧。有了我相,就先生自私心。跟著就陸續生出自利心、有所求心、貪心。若又求不到也貪不到,就生鬥爭心,與人爭強論勝。

如果能沒有「我相」,則什麼叫「我」?誰是我?我又是誰?想一想,參一參「念佛是誰?」這「念佛是誰?」不是念的,你念來念去是沒有用,而是要參,參如同用錐子錐一個東西,錐出窟窿了才算透,徹悟明白。「一時不明白,一時都要參;時時不明白,時時都要參。」參也不是猜測的,你若猜「我念佛,你念佛,他念佛,誰念佛呢?」猜來猜去是猜不著的,而是要找這個「誰…?」這個誰字就是金剛王寶劍,就是智慧劍。要用智慧劍把其他妄想全斬斷了,智慧自然現前。

參禪這法門你若不認識,不明白,而像念佛號似的,以為念得越多越好,這是錯誤。不需要念得多,最好能拉長長聲,念幾個鐘頭也念不完,甚至參八萬大劫也不間斷,這才是真正參禪。為什麼要參「念佛是誰?」這「誰」字本來也是多餘,但因為我們人就像猴子,總要找事做,找東找西。若有個誰字擋著,那些妄想也就沒有了,這是以毒攻毒的法門,沒有妄想才是「時時勤拂拭」,參禪就是勤拂拭。為什麼要勤拂拭?「勿使惹塵埃」,這是「掃一切法,離一切相」的法門。

若是沒有擇法眼,不認識真法,就不會參,不會參就是白費功夫,若不認識正法,就會跟邪法跑,所以擇法眼是最重要的。


地基沒打好,房子必不堅固,風一吹就倒,雨一沖就散。

Posted On 22/06/2010

學佛的人,有人歡喜參禪,有人歡喜學教講經說法,有人歡喜研究律宗,有人歡喜密宗,有人歡喜淨土宗。無論歡喜那一宗,你都要專心致志,用功修行,才能達到目的,成就自己的希望。若不專心致志,學什麼也等於沒有學一樣。參了二天半禪,就想去念佛;念佛念了半天,又想去學律;學律不久又想學密。常把自己的目標弄亂,而不能專一。為什麼不能專一?就因為向外馳求,腳踏兩條船,不知到江北好?或江南好?這樣就會自誤一生。

所以參禪就要時時刻刻精進,一分一秒也不躲懶偷安。參到「山窮水盡疑無路,柳暗花明又一村。」就別有洞天,別有一種天然妙趣。但必定要參到極點,到登峰造極,然後才有一點點希望,但並不多。雖有一點點的希望,也不要抱著希望,否則又變成頭上安頭。

參禪,就是要老實用功。首先,要把腿練得聽話,不搗亂也不痛,怎麼腿會不痛?是否有個咒可以念一念,腿就不痛了?或者吃個什麼藥令它不痛?不是的。必須要經過這個痛,然後它才聽話不痛。你要是忍不住,一痛你就要換腿,休息一下,那麼腿永遠不會聽話,因你已慣壞它。它一痛,你就哄它,如哄小孩子似的。小孩知道父母怎樣也捨不得他受苦,將來他就什麼苦也不能受。腿也像小孩子一樣,你若怕它痛,它什麼時候都會痛,痛時也要痛,你不想痛時也要痛,就都因為慣壞了它。

把腿練得聽話,把腰也練得聽話,不痠也不痛。眼、耳、鼻、舌、身、意也都聽話,六根不向外馳求,不被色、身、香、味、觸、法所轉,皆不為六根六塵所轉,而能轉回來,這就是聽話。所謂「眼觀形色內無有,耳聽塵事心不知。」常常迴光返照,不向外馳求,總是抓住自己的根本法門:「念佛是誰?」抓住根本,即「但得本,莫愁末」,對於枝末的問題,也不用再憂愁了,一點一點都會明白。

你修參禪法門,不要連坐都還未練好,也不能結雙跏趺坐,連單跏趺坐都結不起來,就想學怎樣參,又如何如何?你的基礎都未打好呢!

參禪要先打地基。第一個禮拜,就是在整地。造房子先要整一整地,等到地差不多平了。第二個禮拜就可打樁。打樁須費一番功夫,就是修忍,忍痛、忍餓、忍飢、忍寒,什麼都要忍,這是很費力的,雖然費力,但這是必經之路。必須把地基打好,立好樁,否則造出的房子必不堅固,風一吹就倒,雨一沖也就散了,這都是因樁未打好,基礎沒建立好之緣故。第三個禮拜才把樑、棟、柱腳石等都安好,把所有的柱子都豎建。第四個禮拜就可以造牆、裝門、安窗戶、蓋上屋脊。所以一點一點的造起,不是「一鍬就挖個井」,不是一下就可以成功的。

參禪如此,念佛是如此,學教、修密、習律也是如此,都要念茲在茲,把心弄老實,不叫它好高騖遠,不要聽人說密宗好啊!就跑到密宗。我們人不要迷得死不開竅,食古不化。明明眼前都擺著事實,還迷頭迷腦的密密密,密來密去也不知怎麼就死了,這真是密!這不是「密」,是「迷」--糊里糊塗!

各位信佛的人,要研究真理,不要盲從。要「親近有德,遠避凶人」,凶人就是專門欺騙人;有德之人即是不欺騙人。無德的人專用奸詐手段,所以德存不住;唯獨不欺騙人者,才能日積月累的修功立德,故其德行存在。所以你們觀察人就是從這兒著眼。不是單單在表面上看,說:「我看這人有德,是善知識。」根本沒有確實的標尺。你必須要設身處地,真正了解那人才算。末法的人都犯了一種通病,就是好高騖遠,以耳代目,聽人家說什麼好,就往那兒跑。跑到那兒,好不好也不知道,甚至被人騙了還不醒覺。學這種迷信財色,迷信風水,非常可憐。

今天從報紙上轉載大陸福建某地,有六個小孩子集體跳海自殺去成仙。這為什麼呢?就因為邪說把人迷住了,說人做壞事就要作鬼,做好事成神仙。什麼叫好事?就是不怕死。在鄉下地方,小孩子天真純樸,聽了什麼也就容易入腦。說好人不怕死,死了會成仙,所以這六個小孩就要集體自殺成仙去--「以前有八仙,大概是集體自殺的,我們現在也要集體自殺成六仙,免去六道輪迴」,所以他們一齊自殺想成仙。

他們成不成仙呢?我可以證明沒有。為什麼不成仙?因為他們太迷了。成仙的人都很聰明的,沒有這樣的愚癡,不懂真理,是非不辨。這樣怎麼會一起死去就會成仙呢?成仙若是這麼容易,那麼大家不快死算了,都會成仙?真是無有是處。這種鄉愚太可憐了,盲從迷信邪說,令小孩子都失去了方向,這是很可憐的一件事。

話又說回來,為什麼小孩子寧可死也不怕,而說要去成仙呢?這也可說是環境壓迫而成,覺得人活著還不如死,做人如行屍走肉沒什麼意思,於是找個大解脫,一起去死。小孩子在他們的筆記簿上,寫「死」字寫了一千多個,天天死死死,一天到晚念死。這些童男童女無知,受迷信之蠱惑,而失去真正的目標和方向。

所以我們信佛的人,不應該迷信,要破除迷信。什麼是迷信?就是糊里糊塗地亂信,別人說什麼就信,信迷了。「迷信」還不打緊,最怕是「信迷」,信那迷亂顛倒的外道。有人自作聰明,真的他不信,假的他反而去信,這就是「迷中之迷」,不認識真理,拿真當假,把假當真。好像這六個小孩,本來「找死成仙」是一種虛假騙人的方法,而他們卻相信。若是叫他們要修行才能成仙,恐怕他們就不相信了。所以世界上可憐的人很多,可憐的事也很多,一言難盡!


光音天

Posted On 22/06/2010

問:佛教裏說:「人的始祖,是從光音天來的。」這與現代科學理論,有沒有牴觸?譬如,科學裏有「進化論」,說人是從最原始微生狀態,若干億兆的逐步進化演進,最後從猿猴變為人。這個在佛理上講得通嗎?

答:人是從光音天來的,這個來源不只七億兆年,恐怕七億億兆年以前就有這種情形。

光音天的天人來到人間,並非怎麼完整,而是已失去智慧。為什麼?就等於我們人投胎另去托生一樣。當初這世界沒有人類,未開化,混沌一片,如雞蛋似的。天人好像蒼蠅飛到這世界來,以為有什麼好吃。從光音天到地球來,恐怕也要經過很長的時間才能到達。好像現在的衛星火箭打入太空軌道,要經過人間很久時間,或幾年才能入軌道。

同理,天人到地球來,他們本沒有什麼目的地,各處旅行,把指南針丟了,到了地球就手忙腳亂。他們到了地球也不像以往在天上那麼聰明,僅存一種知覺性,沒有像在天上那麼完整。好像人本來很聰明,但死了再托生做小孩,把前生事忘了。就好像人撞車後,失去所有知覺,迷糊混淆。雖然說他們從光音天來,但是逐漸都失去本有的德性與智慧,只有一點點知覺性存在。雖說從天上來,也來得很少,沒有人知道他們究竟來了多少,時間也無人可以考查。既無歷史可查,也沒有什麼根據。

至於所謂的「科學」,並不是什麼科學,這是人取的一種代名詞,叫它為「科學」。其實它只是一種理論、理性。這種道理圓滿或不圓滿?就要憑各人的見地和理解力。有些人懂得多點。有些人沒學過科學,就不懂科學。那麼是不是沒學過科學的人,在他自性中就沒有這種理性?不是的。不論你有沒有學過科學,在自性裏這個理性仍然存在。不能說學過科學,就有科學;沒有學過科學,就沒有科學。這就像佛性一樣,人人自性中皆有。

科學,只是佛性的一小部分,並不是一個很完整的理性。說人研究科學如何如何,寫出的理論又如何如何,其實這只是個人的顛倒執著,頭上安頭,故意無事找事忙,忙來忙去也找不出一個所以然來;研究科學,研來研去也研究不出什麼名堂來。人執著科學,以為有什麼了不得,其實都是自性本有的。並不需向外求,你若是向外找,什麼時候也找不出來。你說它是真的,那都是在皮毛上呢!真的是既找不出,也說不出來。科學本來不存在,我們叫它科學,它就叫科學。

http://www.drbachinese.org/online_reading/dharma_talks/volume3/volume3_38.htm


Our mind…

Posted On 22/04/2010

our mind is a monkey mind…it will never rest unless u tame it…

taming of our mind is actually a form of cultivation liao…..

many times we read alot alot of books abt cultivation…n we tot we understand them…

many times we see ppl make mistake in cultivation n deep in us we sneer at them..

many times we tot we r cultivating by chanting alot of mantras n meditates alot….

many times when we fail our cultivation, we will find excuse for ourself by telling ourself we r still human..

many times we postpone our cultivation thinking that the conditions that we r hving is not suitable for cultivation yet..

many times we anticipate test from cultivation, not knowing we r actually already going thru them..

many times we doubt karma…

many times we forgot abt karma

many times we lost our drive in cultivation

many times we forgt that not all ppl r cultivator..

many times we forgt nobody has ever promise that we will b happy in life…

many times we forgt nobody has ever promise that we will b successful in life…

many times we forgt nobody has ever promise that we will not meet crisis in life…

many times we forgt that we cant live forever..

many times we forgt that tomolo can be our death date

many times we forgt many cultivator around us is still cultivating

many times we think too much n ponder too much

many times we r jus too sturborn to correct our mistakes

many times we tot oni we r right n they r wrong

many times we forgt what is respect…

many times we think too highly of ourself

many times we talk too much abt dharma n forgt dharma is abt practising not talking

many times we r forgetful

many times we r hv too good memories to forgt abt hurting words that carries no facts..

many times we dun noe wat we r afraid of…

many times we tot gamblings is hope..

many times we think too much abt money

many times we think too much abt love…

many times we dun noe wat we want…

our mind is soooo busy….can it b tame????????

can? cannot??

opps.. my mind is working again… like a monkey climbing from trees to trees…..yesh im a monk …with a key…a key to all kinds of thoughts…

only when i can trhow away the keys.. then i can b a monk…

so… im still a monkey….


道友

Posted On 19/04/2010

道友 is a term given to ppl that u cultivate together… this group r very important ppl, cos they r meant to give u positive influence in xiu xing… however, many times we forget, we simply regards them as normal friends, we talk all kinds of things togethet but not xiu xing… the worst case is when we invite our 道友to join us in vices activities!!! we invite our 道友 to gamble, to go eat meat together or to go do time wasting activities together… go drink alcahol this r great great demerits!!! we not only slack in our own cultivation, we also become obstacles or bad influence to our noble friends….

as a xiu xing ren, please think b4 u act….the difference between a layman n a true xiu xing ren is, a layman do things without consideration, think of wat do wat.. never hv in their mind
道性 … while a real cultivator, he will always in their mind thing of welfare of his cultivation mates…he will only think of ways to help his 道友 to b better in cultivation.not introducing vices to them!

also, we as a cultivator , u gt to b clear… dun blindly follow or gong gong go join those 损友…at the end of the day, u gt to noe, its ur own xiu xing path… u dun think, no 1 will think for u….


Chö ~

Posted On 20/11/2009

Four qualities for Chö practice

·        The first is the realization of emptiness.  You don’t need to have accomplished this fully, but you must at least be open to the unreality of inner and outer things.

  • ·        The second is compassion.  Again, you must at least be working to strengthen your compassion and to extend it more widely.
  • ·        The third is the discipline of a bodhisattva that leads you to work for the benefit of others.
  • ·        The fourth is a devotion or faith which allows you to receive the energizing blessings of the lineage.  The practice contains many supplications, which ask for these blessings.  These prayers are best said with the understanding that the blessing of energy is already there, and you are willing to open to the mystery of it.

All four qualities can be greatly enhanced by this practice, but in order to begin, it seems necessary to have them to some degree.

One tradition regards the practice described here as the Outer Chö.  The Inner Chö is tonglen, taking and sending.  And the Secret Chö is mahamudra, direct awareness.  Like tonglen, the Outer Chö is an imaginative dramatization, and by practicing, by living that drama, you create a powerful propensity in yourself—a different way of relating to disturbances, a way that can cut them at their roots.  Indeed, Chö is the Tibetan word for cutting or severance.

Take a disturbance, like fear, neediness, anger, or jealousy.  Personify the disturbance as a demon.  Give the demon what it needs, whatever that is.  Don’t worry about what the demon wants; that’s just a strategy for meeting a need.  Show your willingness to meet any need by giving it the thing you’re most attached to, your body.

Offering yourself as food for a host that includes your demon(s) is the drama of Chö.  Effective drama, transformative drama, requires a proper setting.  There is a tradition of practicing Chö in scary places, like cemeteries or charnel grounds, places that bring demons out of the shadows.  But an opposing tradition holds that the mind is the scariest place of all, that it is, after all, where fear resides, and that when you are driven by fear, you are suffering.  You may cringe from facing your anger or desire, but when you feed your body to the demon, you look it right in the eye and feel its satisfaction.  This cuts off the disturbance at its root.  Chö cuts with attention.

A proper setting for the drama of Chö is “visualized.”  This is a problematic word because it suggests that you see the drama as you see the room around you.  Perhaps your imagination works that way, but mine doesn’t.  I sometimes imagine that I am a blind person acting in a play.  I know where everyone in the drama is, and when I direct my attention properly, I can feel their presence.  While I rarely actually “see” anyone clearly, the play goes on.

By acting out the drama of Chö, you create a propensity in yourself:  when you encounter experiences that cause disturbances, you cut with attention.  Give the disturbance all the attention that it needs.  Experience it completely.  Then it releases itself and subsides, and you can return to open awareness.

History of Chö

There was a tradition of Chö in India, which Tibetans trace back to Nagarjuna, whose student Aryadeva wrote:

Severing the root of mind itself
and cutting the five poisons
at their root,

Severing extreme views
and disturbed meditation
and cutting through anxieties of hopes and fears in conduct,

And cutting clear through
holding on to a self,
all that is the definition
of what is called “Chö”.

The founder of the lineage of Tibetan Chö was Machik Lapdrön, and her accomplishment is unique in two ways.  Chö is the only major practice of Tibetan Buddhism created by a woman.  Chö is the only practice of Tibetan Buddhism, which migrated back to India.

Machik Lapdrön (1055-1153) is both the originator of the Tibetan Chö tradition and a central figure in the imagined drama.  Her name speaks to this dual nature.  Machik means “one mother”, often translated as Only Mother, an embodiment of the ultimate feminine principle, an embodiment of Tara and of Yum Chenmo, the personification of Prajnaparamita.  She was a very bright girl from the Lap country, hence the name Lapdrön, “light of Lap”.  Her remarkable life story has appeared in at least three translations into English.  The next two paragraphs give a brief summary.

From an early age, Machik showed extraordinary capabilities.  She could read the very long texts of the Prajnaparamita faster than anyone else and could explain their meaning even to great scholars.  After realizing the absence of ego, she abandoned the beautiful clothes she liked and dressed as a beggar.  She began to appreciate the company of lepers and the poor as much as that of scholars and meditators.  She gave importance neither to the quality of housing nor the taste of food.  She did not care about praise or blame and dwelled in a state of constant happiness.

She married and had several children, who also became her students.  The great Indian teacher Padampa Sangye came to her home and gave many teachings.  Later they became collaborators over many fruitful years in which she developed Chö and other teachings.  Word of this spread to India, and several pandits were sent from Bodhgaya to examine Machik, who dramatically convinced them that her teachings were genuine.  She lived to age 99 and had many great students of both sexes and her Chö practice spread to every sect in Tibet, including the Bön.

Word of Chö reached the West first through Alexandra David-Neel, who referred to it as “The Dreadful Mystic Banquet” in Magic and Mystery in Tibet.  Her account is an interesting mix of true insight and utter confusion.  Others who studied Chö, including Evans-Wentz, who published the first translation of a Chö sadhana, had less insight and more confusion, as seen in this quote from 1937:

To the sound of the drum made of human skulls and the thighbone trumpet, the dance is begun and the spirits are invited to come and feast.  The power of meditation evokes a goddess brandishing a naked sword; she springs at the head of the sacrificer, decapitates him, and hacks him to pieces; then the demons and wild beasts rush on the still-quivering fragments, eat the flesh and drink the blood.  … But despite Buddhist coloring … the rite is but a sinister mystery going back to the most primitive times.


Nyingma tradition

Posted On 20/11/2009

 

The Nyingma tradition is the oldest of the four major schools of Tibetan Buddhism (the other three being the Kagyu, Sakya and Gelug). “Nyingma” literally means “ancient,” and is often referred to as the “school of the ancient translations” or the “old school” because it is founded on the first translations of Buddhist scriptures from Sanskrit into Tibetan, in the eighth century. The Tibetan script and grammar was actually created for this endeavour. In modern times the Nyingma lineage has been centered in Kham in eastern Tibet.

The Nyingma tradition actually comprises several distinct lineages that all trace their origins to the Indian master Padmasambhava, who is lauded in the popular canon as the founder of Tibetan Buddhism and is still propitiated in the discipline of reciprocity that is guru yoga sadhana, the staple of the tradition(s).

Historically, Nyingmapa[1] are categorised into Red Sangha and White Sangha. Red Sangha denotes a celibate, monastic practitioner; whereas White Sangha denotes a non-celibate practitioner who abstains from vows of celibacy. At different times in ones life due to changing circumstances and proclivities, individuals historically moved between these two Sanghas. Rarely was either determination of Red or White for the duration of one’s life.

A Brief History of the Nyingma
By Karma Dorje
Jul 10, 2006, 15:21

The Nyingma School has an unbroken lineage of enlightened masters of Mantrayana and Sutrayana from the present time back to the disciples of Shakyamuni Buddha. Literally it is known as the school of the ancient ones.

More than 2,500 years ago Shakyamuni Buddha, the fourth Buddha, ushered in the auspicious time (kelpa) in which we still live and which will see a thousand Buddhas manifest in this world. He revealed himself to be a Buddha by fulfilling the twelve deeds that all Buddhas perform:

“Leaving Tusita heaven (dGa.ldan) for this world in the form of an ash white elephant

Entering into the womb of his mother

Taking birth in Lumbini, and then taking seven steps in each of the four directions

Learning the arts, such as writing, mathematics, archery etc

Engaging in sports with other young men and enjoying the company of his consorts

Abandoning the princely life at the age of 29 to become a self ordained monk

Enduring many hardships for six years by the river Nairanjana

Sitting beneath the bodhi tree at Bodhgaya

Defeating hosts of demons that night

Attaining buddhahood at dawn

Turning the Wheel of Dharma at Sarnath

Passing into Nirvana.”

He turned the Wheel of Dharma three times. That is he gave three distinct cycles or cannon of teaching:

First in Sarnath, Buddha taught the four noble truths (bDen.pa bzhi) to the five noble ones (lNga.sde bzang po) being suffering, the cause of suffering, the end of suffering and the path leading to the end of suffering. This is the basis of the Hinayana.

Second at Vulture’s Peak in Rajgir he taught the perfection of wisdom (Prajna Paramita, Tib. SNying-mDo or The Heart Sutra) being characteristiclessness or “emptiness”. Form is emptiness and emptiness is form. He taught this to a mixed audience of men, women, sramaneras, bhiksus, bhiksunis, bodhisatvas (including Manjushri, Avalokitsvara, Vajrapani and Maitreya).

Finally he taught the doctrine of absolute truth to supernatural beings, gods, bodhisattvas, nagas, raksas, raksasas and human beings.

The Buddha left 84,000 kinds of teachings, enough for an appropriate teaching for every kind of mind. These can be classified in three, nine, twelve, fourteen and fifteen yanas or vehicles.

The first cycle of teachings was concerned with the Hinayana, the second and third with Mahayana. See 9 YANAS

Shravakayana teachings form the basis for all Buddhist study and practice, and the Bodhisattvayana teachings are the basis of vision and practice of the Great Vehicle, the Mahayana. The Bodhisattvayana includes the Sutrayana teachings such as Prajnaparamita and Tathagatagarbha and the Mantrayana teachings revealed in thousands of Tantras.

Tantrayana or Vajrayana traditionally was taught in private first at the request of King Indrabodhi of Oddiyana (O.rgyan). He taught chosen disciples of high merit how to transform phenomenal appearance into a pure mandala. In order to teach this he emanated the Guhyasamaja mandala (gSang.ba ‘Dus.pa), gave empowerment of this and then gave the tantric teachings. Thus it was taught apart from the three turns of the Wheel of Dharma. He also prophesied that he would in a future time emanate to teach the Vajrayana. In the Mahaparinirvana Sutra (Mya.ngan las ‘das.pa’I mdo) he said he would be reborn in a lake. This was fulfilled by the Birth of Padmasambhava (Pa.ma ‘byung.gnas) also known as Pema Jungne, the lotus Born Lama and Guru Rinpoche.

The Hinayana view is that Shakyamuni transmitted his teachings to seven accomplished disciples: Odsung, Kungawo, Shane Göchen, Nyerbe, Phagpa Dhidhika, Nagpopa and Lgthong. The Mahayana account is that it was transmitted through the boddhisattvas including Maitreya, Manjusri etc as intermediaries to Nagarjuna, Aryadeva, Asanga, Vasubandhu, Gunaprabha, Sakyaprabha, Dignana and Dharmakirti. (Tibetan: Ludrup, Phagpa Lha, Thogme, Yingyen, Yönten Od, Shakya Od, Choglang and Chödrag); to the two wonderful teachers Santideva (Zhi.ba Lha) and Candragomin (Tsan.dra.go.mi); to the four great teachers, Mahabrahamana Saraha(Dramze Chenpo Saraha), Dharmapala (Khepa Chenpo Palden Chökyong), Rahula (Tsunpa Chenpo Drachen Dzin) and Virya (Lobpön Chenpo Pawo). The Tantric Vajrayana teachings were transmitted through Vajrapani and the eighty-four mahasiddhas.

The Vajrayana is classified within Nyingma as Outer and Inner Tantras. The Outer Tantras are Kriya, Carya and Yoga Tantras. The Inner Tantras are Mahayoga, Anuyoga and Atiyoga. The inner Tantras belong specifically to the Nyingma tradition. It was the first two of these that were passed on to King Indrabodhi. They were transmitted through the Vidyadaras Kukkuraja, Lilavajra, Buddhaguhya, Padmasambhava and others. Atiyoga was passed to the first human Vidyadhara dGa’-rab rDorje to Manjusrimitra, Sri Simha, Jnanasutra, Vimalamitra, Padmasambhava and others.

Five years after the Parinirvana of Shakyamuni Buddha, as he predicted, Guru Padmasambhava, the Lotus Born Lama arises in Oddiyana to transmit the Mantrayana teachings known as the Inner Tantras: Mahayoga, Anuyoga, and Atiyoga.

28 Years After the Parinirvana of the Buddha, King Indrabodhi of Sahor, also known as King Dza, received the transmission of the Mahayoga and Anuyoga Tantras from the Bodhisattva Vajrapani. He began a long lineage of Vidyadharas (Knowledge Holders) who realised and transmitted these teachings for many centuries in India.

Garab Dorje was born 166 Years after Buddha’s Parinirvana in Oddiyana, northwest of India. He was an incarnation of Vajrasattva. He was the first human to teach the Atiyoga Tantras. He passed the Atiyoga to Manjushrimitra, an emanation of the Boddhisattva Vajrapani between the first and third Century CE. In turn he transmitted them to Shri Simbha. He realised them and passed them to Jnanasutra, Buddhaguhya, and to the masters who brought them to Tibet: Vimalamitra, Padmasambhava, and Vairotsana.

During the 7th-8th CE Lilvajra transmitted the Mahayoga Tantras to Buddhaguhya, Padmasambhava, and Vimalamitra who later carried the teachings to Tibet.

Possibly some of these teachings reached Tibet by the 5th Century CE. Nevertheless, it was not until the 8th Century CE that Buddhism began to be established in any systematic and general way. King Trisong Detsen (b.circa 742 CE) invited an Indian abbot, Shantarakshita to Tibet to establish a great monastery and after encountering difficulties on his advice he solicitated the help of a tantric practitioner, Padmasambhava.

Padmasambhava is known as the second Buddha throughout the Himalayan region. His legacy is found throughout the region and in many caves he used for meditation one can still see handprints and footprints he impressed into solid rock such was the extraordinary power of his realisation.

Modelled on the famous Otantapuri Temple in Bihar, Samye Monastery was eventually completed. The sixty-four hundred thousand teachings of rDzogs-pa-chenpo obtained from Bodhgaya in India and elsewhere were introduced to Tibet by Padmasambhava. Under the direction of Padmasambhava, Vimalamitra, and Vairotsana oversee the translation of the Mahayoga, Anuyoga, and Atiyoga Tantras into Tibetan and more than a hundred each Tibetan and Indian panditas translated most of the then known Buddhist teachings into Tibetan. Buddhaguhya the renowned Pandita of Nalanda transmitted the Mahayoga teachings to Tibetan disciples such as Nyags Jnanakumara, who brought them to Tibet.

The inner tantras were transmitted from generation to generation in two ways: The bKa’-ma (long) transmission from realised master to student which might be an unbroken chain of individuals over a long period of time and the gTer-ma (short) transmission. The latter is derived from teaches concealed by Padmasambhava and his spiritual consort Yeshes Tsogyal to be discovered when the circumstances were right by tertons (gTer-stons). They are therefore a very direct communication and are appropriate to circumstances now whereas the long transmission offers the confidence of knowing that it has worked and been realised by a succession of people before.

The Treasure transmission comprises the innumerable treasure texts revealed by subsequent Treasure Masters, which were hidden by Guru Rinpochey himself in 9th century as well as numerous teachings later revealed through enlightened minds and meditative visions of Nyingma masters. Hundreds of masters have appeared who have revealed treasures. Among them, Nyangral Nyima Özer (1124-92), Guru Chowang (1212-70), Dorje Lingpa (1346-1405), Padma Lingpa (b.1405) and Jamyang Khyentse (1820-1892) are renowned as the Five Kings of the Treasure Masters. Their revealed treasures concern, among others, the cycle of teachings and meditations related to Avalokiteshvara, Guru Rinpochey’s sadhanas, the Dzogchen teachings, the Ka-gyey cycle of teachings, the Vajrakila or Phurba cycle of teachings, medicine and prophecies.

Consequently, as well as the standard Mahayana Buddhist canon of the Kangyur and Tangyur, many further teachings may be found in the Collection of a Hundred Thousand Nyingma Tantras, compiled in thirteenth century by Tertön Ratna Lingpa (1403-1473) and organised by Kunkhyen Longchen Ramjampa (1308-1363). Besides this, numerous works such as the sixty volumes of the Rinchen Terdzod compiled by Kongtrul Yonten Gyatso (1813-1899) and the writings of Rongzom, Dodrupchen, Paltrul, Mipham and many others have added to the rich collection of Nyingma literature.

Yeshes Tsogyal, King Tri-song De-tsen, Vairocana the Translator, gNyags Jnanakumara, Sang-gye Yeshe and Rin-chen Chogother 25 disciples of Padmasambhava were charged with the responsibility to pass the Dharma on to future generations. They have all repeatedly been reborn as masters of kama and terma to guide successive generations of practitioners and protect the Nyingma School evn to the present day.

Unlike the other Buddhist traditions the Nyingmapas did not become institutionalised until much later in their history. Apart from Samye, no major monasteries were built until the 12th century.

This first period was known as the Early Translation, Ngagyur (sna ’gyur) and those who practiced the tradition that this gave rise to were eventually to be called the Nyingma (rnying ma, tr. Ancient Ones) to distinguish them from the followers of later traditions which later evolved known as the Sarma (gsar ma).

Following the murder of the last Dharma King, Ral-pa-can in 836 CE, his brother, King Glangdarma, waged war on Buddhism and the monasteries were destroyed. Protected by the disciples of Padmasambhava and Vimalamitra, Buddhism survived in Tibet through the lineages of ordained lay yogins or ‘ngakpas and ngakmos’.

The Vinaya (monastic) sangha was preserved by three monks, sMar, Rab and gYo who smuggled sacred texts to the remote province of A-mdo where they could be kept safely.

The official persecution only lasted about a dozen years but Tibet remained in confusion. Tibet had fragmented into ten small kingdoms. It wasn’t until the tenth century CE that the ruined monasteries and temples started to be restored. Slowly practitioners started crossing to and from India and Tibet. Of these the most important was Smrtijnanakirti (892 – 975).

At Ukpalung Monastery in Central Tibet, the Nyingma master Zurpoche Shakya Jungney collected thousands of texts during the 10th Century CE, classifying and arranging Tantras together with their commentaries, practice and ritual manuals.

Led by Rinchen Zangpo (957 – 1055) who had studied in Kashmir in the 10th and 11thCenturies CE a second wave of translation and interpretation occurred resulting in the New Translation period of the Sarma. The resulting traditions of this second wave included the Kadam, (later to evolve into the Gelug), Sakya, Kagyud, Shangpa Kagyud, Chöd and Shije, Kalachakra and Urgyen Nyendrub. Together with the Nyingma these are sometimes referred to as the Eight Chariots of Spiritual Accomplishment (sgrub brgyud shing rta brgyad).

All the major Sutrayana teachings of the Buddha and the sastras of the Mahapanditas were preserved in revised and modified translations by the new schools and constitute a heritage shared by all schools. The texts of the Inner Tantras which were translated in the early period are the unique heritage of the Nyingma School.

Nechung Monastery was built in Central Tibet by Chokpa Jangchub Palden and Kathok Monastery was founded in Kham by Ka Dampa Desheg (1112-92 CE) in 1159 CE. From the 15th century onwards, great monastic universities were built, such as Mindroling, founded in 1676CE by Rigzin Terdag Lingpa, otherwise known as Minling Terchen Gyurmed Dorje (1646-1714CE) and Dorje Drag founded in 1659 CE by Rigzin Ngagi Wangpo in central Tibet; and Palyul established by Rigzin Kunsang Sherab in 1665 CE; Dzogchen built by Dzogchen Pema Rigzin in 1685 CE and Zhechen established by Zhechen Rabjampa in 1735 CE, all in Kham province. Dodrupchen and Darthang monasteries were established in Amdo.

In the 15th Century CE, the Inner Tantras preserved at Ukpalung Monastery were gathered together by Nyingma Master Ratna Lingpa into a collection known as the Nyingma Gyudbum.

Orgyen Terdag Lingpa and Lochen Dharmashri collect ancient Nyingma Kama texts together thus preserving them in the 17th Century CE.
In the 18th Century CE Kunkhyen Jigme Lingpa and Gertse Mahapandita verify the authenticity of the Nyingma Gyudbum inner tantra texts and compose catalogues and histories for a blockprint edition made at Derge, eastern Tibet.

During the 19th Century CE Jamyang Khyentse Wangpo, Kongtrul Lodro Thaye, and Chogyur Dechen Lingpa assembled thousands of Terma treasure texts from throughout Tibet, creating a collection known as the Rinchen Terdzod.

Monastic institutions re-established in exile include Thekchok Namdrol Shedrub Dargye Ling, in Bylakuppe, Karnataka State; Ngedon Gatsal Ling, in Clementown, Dehradun; Palyul Chokhor Ling and E-Vam Gyurmed Ling in Bir, and Nechung Drayang Ling at Dharamsala, and Thubten E-vam Dorjey Drag at Shimla in Himachal Pradesh, India.

The Nyingma classifies the teachings into 9 yanas or vehicles. These can each be considered both as being complete within themselves having a ground, a path and a fruit, or alternatively as steps along a continuum towards the Great Perfection. It is also said that each contains all of the other yanas


Pema Tinley Rinpoche

Posted On 18/11/2009

 

http://www.chimegatsalling.org/index_files/Page970.htm

Ngagpa Lama Pema Tiley Rinpoche was born 14th April 1977 in Dolphu-VDC, Mugu District, a very remote area in Nepal. He started learning Buddha Dharma at very young age. He is terrifically Dharma loving person during from his childhood. He never allow any body near him to do evil Karma. He was enthroned with a honour of Vajra Master (master) by his root master in beginning of 1998.

In the mid of 1998, he received all the teachings about Choe Tshogs Rinchen Threngwa (precious garland collection of Choe or cutting) from Zhabdrung rinpoche. Then his root guru directed him to establish a monastery and continue choe teachings through it in future. Rinpoche granted the name called ‘Chimed Ga-tsal Ling’ (ceaseless garden of happiness). Then in Jan’ 1999, he went to retreat for 19 months on Amitabha Buddha in Sang-ngag Phurpaling retreat center with the H.H Jatral Rinpoche’s direction.

He went to Dzogchen Bairoling Dharma Center in Ireland to give teachings to the devotees of Dharma over there in 2001. He stayed there for 3 years to share his Dharma. Then he returned back and started to give shape to the project ‘Chimed Ga-tsal Ling’ in mid of 2005. He bought a piece of land on the shore of Kathmandu valley village called Sankhu. He started to build retreat house in the beginning, which is already accomplished.

In 2007, he got opportunity to get audience with his holiness the Dalai Lama in Dharamsala in India. His holiness was impressed with his future plan. His holiness offered name for Tibetan Medical Clinic as ‘Ga Dey Che Kyong Menkhang’ which literally means clinic of nurturing with joy and happiness. And ’Kunphen Rigney Lobdra’ for the school, which means ‘School where you learn to benefits all. His holiness advised him to build all these projects for the benefits of all sentient being.

Currently, partial part of the Traditional Tibetan Medical Clinic is running. He have planted medical herbs in the land that he have in the village. Few Lamas are under retreat in the center.

http://www.chimegatsalling.org


metta

Posted On 16/11/2009

 

The Pali word metta is a multi-significant term meaning loving-kindness, friendliness, goodwill, benevolence, fellowship, amity, concord, inoffensiveness and non-violence. The Pali commentators define metta as the strong wish for the welfare and happiness of others (parahita-parasukha-kamana). Essentially metta is an altruistic attitude of love and friendliness as distinguished from mere amiability based on self-interest. Through metta one refuses to be offensive and renounces bitterness, resentment and animosity of every kind, developing instead a mind of friendliness, accommodativeness and benevolence which seeks the well-being and happiness of others. True metta is devoid of self-interest. It evokes within a warm-hearted feeling of fellowship, sympathy and love, which grows boundless with practice and overcomes all social, religious, racial, political and economic barriers. Metta is indeed a universal, unselfish and all-embracing love.

Metta makes one a pure font of well-being and safety for others. Just as a mother gives her own life to protect her child, so metta only gives and never wants anything in return. To promote one’s own interest is a primordial motivation of human nature. When this urge is transformed into the desire to promote the interest and happiness of others, not only is the basic urge of self-seeking overcome, but the mind becomes universal by identifying its own interest with the interest of all. By making this change one also promotes one’s own well-being in the best possible manner.

Metta is the protective and immensely patient attitude of a mother who forbears all difficulties for the sake of her child and ever protects it despite its misbehavior. Metta is also the attitude of a friend who wants to give one the best to further one’s well-being. If these qualities of metta are sufficiently cultivated through metta-bhavana — the meditation on universal love — the result is the acquisition of a tremendous inner power which preserves, protects and heals both oneself and others.

Apart from its higher implications, today metta is a pragmatic necessity. In a world menaced by all kinds of destructiveness, metta in deed, word and thought is the only constructive means to bring concord, peace and mutual understanding. Indeed, metta is the supreme means, for it forms the fundamental tenet of all the higher religions as well as the basis for all benevolent activities intended to promote human well-being.

 

 


修行与生活

Posted On 15/11/2009

修行生活 ,生活修行 修行與生活到最後是沒有分別的。 但在達到這最後的過程中,兩者是分割的,充其量只能將修行歸類為生活的一部分。 之所以這麼說,是如果剛開始就將生活與修行劃成等號,那就很容易會『退道』。 這個結果是很可惜的。 原本的生活慣性思維,很難改變,所以需要借『修』來改變錯誤的『行』。 這個『修』是不同於原本的慣性思維,所以在社會上容易被視為『異端』。 因此修行歸修行,生活歸生活。 透過這個『修』的了悟覺知,逐漸改變生活上的『行』。 修行開始與生活融合。 使生活上的『行』逐漸向正確的方向去『趨近』。 最終修行與生活合一,達到行、住、坐、臥如一的境界。 如果開始便將修行與生活合一,那麼便容易忽略『修』而完全回歸於原本的生活慣性中。 藉由『修』與生活上『行』的交叉互動,才有漸次了悟的可能。 『修』的了悟,進而付諸『行』的實證。 『見山是山,見水是水』。最後仍是『見山是山,見水是水』。 只是此山非彼山,此水亦非彼水。 修行是透過交互運用,才能使之相融,偏執於『修』也不行,偏執於『行』也不行


心量

Posted On 01/11/2009

一個人的成敗,與他的心量有很大關係。念念都是為一切眾生,決定成功;念念只想到自己、名聞利養,凡事損人利己,就註定失敗。(節錄 淨空法師語錄)


三十五佛拜忏依轨 35 buddhas confession

Posted On 23/09/2009

35 佛

35 佛

禮三十五佛懺法門開示

[youtube=http://www.youtube.com/watch?v=qXheWy0_tZ0]

By Kyabje Lama Zopa Rinpoche at various locations (Last Updated Apr 28, 2009)
35 Buddhas Confession and Purification Practice
[posted Oct. 2005]
This advice was compiled from teachings given by Rinpoche at Istituto Lama Tsong Khapa in Italy, during the Lama Tsongkhapa Guru Yoga Retreat in 2003.

 

There are four remedy powers. The one that reduces and purifies negative karma is regret. The stronger the regret, the more the negative karma is purified. All phenomena affect each other; that is what dependent arising means—fire can burn, water can make things wet. It works similarly in our mind: our positive thoughts have one effect; negative thoughts have a different effect. So, there is happiness and there is suffering—this is a dependent arising.

Reciting the mantra of Vajrasattva, who attained qualities such as compassion and power in order to benefit sentient beings, purifies negative karma through dependent arising. In the same way, by reciting the names of the 35 Buddhas many times or just once, eons of negative karma is purified.

Lama Atisha explained why reciting the names of the 35 Buddhas has so much power. In the past, when the 35 Buddhas were bodhisattvas, they made many prayers to be able to benefit sentient beings, to easily purify our defilements and negative karma. When they achieved enlightenment, they achieved the Buddha’s ten qualities or powers, one of which is the power of prayer. So, their names have the power of all those past prayers. That is why, when sentient beings recite their names, they have so much power to purify defilements and eons of negative karma. Every single quality the 35 Buddhas attained was in order to benefit sentient beings, there was no other reason or motivation for it, so we should use this advantage.

Think: “The purpose of my life is to free all the hell beings, hungry ghosts, animals, sura, asura, human, and intermediate state beings—every single sentient being in the six realms of suffering, all unenlightened beings who have defilements.

“I must free all the hell beings, from whom I receive all my past, present, and future happiness, realizations of the path, and enlightenment, who are the most precious, most kind ones in my life, from all sufferings and their causes, and bring them to enlightenment by myself alone.

“I must free all the preta beings, from whom I receive all my past, present, and future happiness, realizations of the path, and enlightenment, who are the most precious, most kind ones in my life, from all the sufferings and their causes, and bring them to enlightenment by myself alone.

“I must free all the animals, every one of them, from whom I receive all my past, present, and future happiness, realizations of the path, and enlightenment, who are the most precious, most kind ones in my life, from all the sufferings and their causes, and bring them to enlightenment by myself alone.

“I must free all the human beings, from whom I receive all my past, present, and future happiness, realizations of the path, and enlightenment, who are the most precious, most kind ones in my life, from all sufferings and their causes, and bring them to enlightenment by myself alone.

“I must free all the sura beings, from whom I receive all my past, present, and future happiness, realizations of the path, and enlightenment, who are the most precious, most kind ones in my life, from all sufferings and their causes, and bring them to enlightenment by myself alone.

“I must free all the asura beings, from whom I receive all my past, present, and future happiness, realizations of the path, and enlightenment, who are the most precious, most kind ones in my life, from all sufferings and their causes, and bring them to enlightenment by myself alone.

“I must free all the intermediate state beings, from whom I receive all my past, present, and future happiness, realizations of the path, and enlightenment, who are the most precious, most kind ones in my life, from all sufferings and their causes, and bring them to enlightenment by myself alone.

“Therefore, I must achieve enlightenment. In order to do this, I need to actualize the path and purify my defilements, negative karmas, and downfalls collected from beginningless rebirths.”

Just one complete negative karma that is committed through the ten non-virtuous actions—killing, sexual misconduct, telling lies, etc.—produces four suffering results. As well as the ripened aspect result of rebirth in the lower realms, there are three other sufferings: experiencing the result similar to the cause; creating the result similar to the cause; and the possessed result, which is related to the environment and the suffering that is experienced when, for example, you are born after some time as a human being due to your good karma.

Creating the result similar to the cause means committing the same negative action again as a result of the past. Then, that complete negative karma produces another four suffering results, including creating the result similar to the cause; then that complete negative karma produces another four suffering results. As long as we don’t purify that one negative karma and abstain from it we will experience the result again and again. Like this, it goes on and on, forever—the effect becomes endless.

Think: “If I put effort into not creating that one negative karma, I don’t have to experience all the endless suffering that comes from it. It makes a huge difference whether that one negative karma is committed or not.”

To make your practice really effective and powerful, contemplate the endless effect of even just one complete negative karma—having to experience so much suffering in samsara for that one negative karma—so that you can’t stand to live even one more second without purifying it immediately. There are so many negative karmas committed each day, month, and year, from beginningless past lives—it is unimaginable. If you think of all these karmas from beginningless past lives, it becomes more and more unbearable. There is no way to relax for even a second without practicing purification.

On top of this, you need to remember broken pratimoksha vows, and bodhisattva vows, which are much heavier. Then, having taken and broken the tantric vows in this and past lives, which is heavier again. Pabongkha Rinpoche’s commentary on the Six-Session Yoga says that breaking a bodhisattva root vow is 100,000 times heavier than breaking a pratimoksha root vow. Breaking a tantric vow is 100,000 times heavier than breaking a bodhisattva root vow. The vow that results in the heaviest, longest suffering, and is the heaviest obstacle to actualizing the path is the negative karma collected regarding the relationship with the virtuous friend. Remember all of that collected from beginningless rebirths. This is the situation we are in. In those hot hell realms even one tiny spark is much hotter than all human beings’ fire energy, which, comparatively, is extremely cool and pleasurable. This was explained by Buddha, the Omniscient One, with compassion for sentient beings, to save us from the unbearable suffering of samsara, particularly the lower realms.

Think: “Death can come any time, even today; it can come this hour or minute. That means I can be in the most terrifying suffering of the lower realms today, any minute, any second. The minute my breath stops, it is there, actualized. Therefore, I must purify right away, not delaying for even a second.” As is normally explained in the teachings, it is as if you have eaten poison and are going to experience great pain and die, so you want to get rid of the negativity in the quickest possible way.

This also applies when you practice Vajrasattva meditation in daily life or in retreat. You can meditate like this at the beginning of any purification practice, to make it really powerful. How much we can purify negative karma depends on the mind. Our mind creates negative karma but, with strong regret, the mind can purify so much. Regret is like medicine for us.

In Western psychology, regret may be interpreted as negative, but there is negative, harmful regret and useful, positive regret. One becomes medicine for our mind; the other becomes negative, for example, regretting our or other people’s virtue or positive actions. If somebody becomes a monk or nun and you express regret, “Oh, terrible! Oh, I’m sorry!”, or somebody is doing retreat in an isolated place and you say, “Oh, I’m so sorry you are living in a cave, poor thing”, your regret is misplaced. That person may actually be attaining realizations every year and offering the most benefit to sentient beings. That is incorrect regret. There is also correct and incorrect patience and tolerance. Similarly, perseverance in virtue is right perseverance, but perseverance in actions that are negative karma, the cause of samsara or of the lower realms—bearing great hardship to achieve power or reputation for happiness in this life, putting much effort into that, sacrificing, even endangering life, as many people in the world are doing—is incorrect tolerance. Correct tolerance has to be perseverance in virtue; that is the definition of perseverance. There has to be positive action. If an action is negative karma, it doesn’t have that definition of perseverance—it is incorrect perseverance, incorrect patience, or incorrect regret. Non-virtue only harms you and others.

Think: “Therefore, I’m going to perform prostrations by reciting the names of the 35 Buddhas and practicing the Confession of Downfalls, which purifies eons of negative karmas. I am so fortunate, having this opportunity, to create happiness and benefit for every single one of my kind mother sentient beings, every hell being, hungry ghost, animal, human being, sura, asura, and intermediate state being.”

At the end you must think of the happiness of others. If you think too much of your own negative karma and the suffering result of that, then, since we don’t have a realization of bodhicitta or of compassion, there is the danger of performing the prostrations for your own happiness. You need to come back to thinking of the happiness of others. With that attitude, every prostration you perform or prayer you recite is for other sentient beings.

You prostrate not only to the 35 Buddhas but to all the gurus, Buddha, Dharma, Sangha, and all the holy objects of the ten directions. If you prostrate to many merit fields—to billions of buddhas—you create billions of causes of enlightenment. This way is much more profitable. You can recite the 35 Buddhas’ names in whichever language you normally use.

The mantra OM NAMO MANJUSHRIYE NAMAH SUSHRIYE NAMA UTTAMA SHRIYE SOHA multiplies the prostrations one thousand times. If you recite it every day, it helps to develop a direct perception of emptiness in this life, also to not encounter harm or obstacles. If you recite this mantra and the Buddha’s name seven times, then each prostration or circumambulation is increased millions of times. Recite:

OM NAMO MANJUSHRIYE NAMAH SUSHRIYE NAMA UTTAMA SHRIYE SOHA (3X)

CHOM DEN DE DEZHIN SHEKPA DRA CHOM PA YANG DAKPA DZOK PE SANG GYE RINCHEN GYALTSEN LA CHAG TSAL LO (7X)

OM NAMO BHAGAWATE RATNA KETU RAZAYA TATHAGATAYA ARHATE SAM YAK SAM BUDDHAYA TAYATHA OM RATNE RATNE MAHA RATNE RATNA BIZAYE SOHA (7X)

Then, prostrate and recite the 35 Buddhas’ names and the Confession of Downfalls.

After completing any purification practice it becomes more powerful if you seal it with emptiness by meditating on the three circles: the performer of the action, the action, and the object, what is accomplished—looking at them all as empty. Think: “In emptiness there is no creator, me; there is no action of creating; and there is no creation, negative karma.”

Remain in that state of mindfulness, allowing the awareness that all things are empty to continue, that they do not exist from their own side, and then dedicate the merits:

“Due to all the merits of the three times collected by me and by others, may I achieve the 35 Buddhas’ enlightenment and lead all sentient beings to the 35 Buddhas’ enlightenment by myself alone.”

Then, dedicate the merits:

Jang chub sem chog rinpoche
Ma kye pa nam kye gyur chig
Kye pa nyam pa me par yang
Gong ne gong du pel bar shog

May the precious bodhicitta not yet born, arise and grow
May that born have no decline but increase forever more.

The Benefits of Prostrations
Rinpoche commented on the following benefits from performing prostrations.

When making prostrations by reciting the names of the 35 Buddhas, even only one prostration to all the Buddhas, Dharma, and Sangha becomes a cause for achieving enlightenment. Prostrations to statues, scriptures, and stupas create many causes for liberation from samsara and achieving success in this life. But prostrations to the 35 Buddhas become a cause for enlightenment, which is a big difference.

祈竹仁波切

懺罪的方法有許多種,譬如說我們可以依諸菩提道次第論著系統所授之資糧田、【兜率百尊】資糧田(註:見法師著作【心生歡喜】)或【上師會供】資糧田而淨化罪障,也可以依靠金剛薩埵等法門(註:見法師著作【本尊海會I】)而懺罪,但三十五佛是一個特別有淨化力量的法門。過去、現在及未來諸佛,加起來有無數之多,但若把祂們收攝起來,便是千佛之數。

在這些許多的佛陀當中,祂們任何一位皆可協助我們淨化罪障,所以祂們其中的任何一位皆為依止之對象,但佛經中卻特別把三十五位佛和藥師七佛抽了出來提及,視祂們為特別的懺罪本尊。由於這個原因,依止三十五佛和藥師七佛法門(註:見法師著作【本尊海會I】),特別利於淨化我們的罪障,亦因為這個原因,三十五佛懺被列入基礎加行修持當中。

另者,由於禮佛主要乃以身體進行之修持,而又因此肉身乃拜父母及歷代祖先所賜、本來即歷代祖先及父母之身體的延伸物,故此,利用此源自父母的身體禮佛是最能直接利益他們的善業。若兒女常作禮三十五佛懺,便能為在世或已故的父母及祖輩帶來實際利益,這樣做比在先人的墳前上香、痛哭有意義得多了!

【禮三十五佛懺文】的正名是【菩薩墮懺】,這篇懺文出自【三聚經】。「三聚」的意思是懺罪、隨喜及回向此三者。佛教很講究傳承,但此法門屬於普傳的法門,所以無口傳者亦可修誦,然而若能求得口傳傳承,修誦之利益會略為大些。未有口傳傳承的人,大可先開始修,待日後有緣時方依止明師而求受口傳。

禮三十五佛懺的場地,可以是在聖地、佛寺中或自己家中的佛壇前,甚至沒有佛壇也一樣可以進行。

在禮佛前,我們應預先打掃禮佛的地方及在佛壇或前方放好一些素供品,然後坐下來調心。有關這些前行的細節,大家若欲深入研學,可參考【菩提道次第廣論】(註:亦可參考法師著作【甘露法洋】等)。

接 下來,我們必須觀想此法門的資糧田現於自己前方的虛空中。首先我們觀想面前虛空中有一座由寶石砌成、八頭獅子承托之寶座,上置一蓮花,蓮心中有月座,上面 正坐著釋迦牟尼佛。在釋迦佛的四周圍,有三十四尊佛,各亦坐月座、蓮花及獅座之上。各獅座的八獅面向四面八方,代表「無畏」。在此共三十五佛的外圍,是一 切三世上師、祖師、其他諸佛、菩薩、羅漢及護法等,祂們全都現前,重重環繞尠中央以釋迦牟尼為首的三十五佛。有關三十五佛的形相,衲在講述祂們各別的功德 時才講述,現在暫且跳過不說。

以上所說乃面前虛空中的觀想。初修的行者,必定無法把三十五佛及其他聖眾觀清,甚至可能連祂們的樣子也 不知道,這是無問題的。三十五佛各各手印、身色皆不同,一時之間並不易觀得正確,但這並不會妨礙我們得到修此法的功效及利益,大家可以放心。我們盡力觀想 而同時心存堅定的信念:「祂們現在就在我的面前!」,這便十分足夠了。事實上,我們若單觀一尊釋迦佛在前,而在對其他三十四尊佛逐一禮拜時,心中對面前之 釋迦佛想尠:「您即是祂!」,這亦是可以的。總之,大家千萬勿因觀想力低而放棄這個殊勝法門。諸佛本來就遍佈一切微塵之中,所以不論我們邀請與否、觀想與 否,祂們都存在於我們面前,但我們為了易於生出信心,所以才特別觀想祂們在前方。

現在,我們觀想自己的父親坐在自己右手邊,母親坐在左邊,與我們過不去的人在我們前方,親友們在自己的後方。在此之外圍,六道眾生團團環繞尠,但他們全以人之身相顯現,譬如說畜牲道眾生各各現為人相,但其身心卻仍受著畜牲道之痛苦等等。

在禮佛時,我們想著自己猶如六道眾生之領誦者,帶領眾生同聲恭誦佛號及虔誠地懺罪與頂禮。同時,我們應觀自己分身無數,在面前資糧田中的每一尊佛及其他聖眾跟前,都有我們自己的一個化身在其前頂禮,這樣觀想能積更多及更大的功德。

簡單地說,我們應努力觀想面前資糧田聖眾無數、六道眾生無數及自己化身無數。

現在衲講述懺罪的竅門。欲淨化罪障,必須配合四種力,一為依止力,二為對治力,三為追悔力,最後為誓願力。若不配合這四力,縱管我們天天拜佛,也不一定能有效地淨化自己。西藏古代有一位密勒日巴大師(Jetsun Milarepa,1052-1136),他曾用邪術殺害過許多人,但他最後卻即身成佛,這正是我們學習懺罪修行的典範。有些人會懷疑地問:「從無始以往這麼多生積累下來的無數惡業,怎可能在此一生中淨化呢?」

衲 舉一個例子:從前有一個陶匠,他一生造過不少陶瓷品,有無數花瓶、瓷碗、杯及碟等等,他把這些作品全放在家中展示。有一天,陶匠不知道發甚麼脾氣,他拿了 一根木棒,走到大廳,只花了幾分鐘,便把畢生心血全部打破了。依同道理,從很久以前累積下來之無數惡業,一樣可以在彈指間淨化,這並非不可能的事!若具 足此四懺罪力,縱管你有很深的業障,一樣也可以把它們在頃刻間淨化得乾乾淨淨。

我們先講依止力。依止力是指依賴某對象而懺罪。在金剛薩埵法門中,我們依止之對象是金剛薩埵。在三十五佛懺中,我們依止之對象自然便是以三十五佛為主之三寶聖眾。其 實除了聖眾以外,六道眾生也可以是懺罪之對象。這並非指我們要去皈依眾生,而是指我們亦可以依賴他們而懺罪。為甚麼這樣說呢?我們想想,我們之作惡業,不 外乎對聖眾或凡眾而作,譬如說我們對三寶不敬便屬前者,而對別人惡口或殺害畜牲等業便屬後者。西藏人有一句話說:「在哪摔倒了,便要在哪重新爬起來!」由 於惡業不外乎對聖眾或對凡眾此二組對象所作,我們便應依賴同樣的對象懺罪。

第二是對治力。對治力包括許多種修行,譬如造佛像、誦佛號、誦咒、禪修空性、造塔、供僧、禮佛及誦經等,總之凡是以懺罪為動機之任何如法善業皆可作為對治力。在今天所教的法門中,我們主要乃以禮佛及恭誦佛陀之名號為對治罪障的方法。

第三乃追悔力。在懺罪時,我們必須對曾作之惡業生後悔的心,否則這懺罪修持便沒有力量。如果我們不承認或不後悔曾作惡業,也不認為這些惡業是不好的,懺罪便變得毫無意義了。

最後是誓願力。誓願力是指我們發願不再作惡。如果我們對過往曾作之惡業追悔、對治,但卻同時放縱地繼續重複作同樣的惡業,這是沒有太大意義的。故此,發願不再作惡業是很重要的一股力量。

現在我們開始講及禮三十五懺文的本體了。首先我們唸誦儀軌中的皈依文部份:

我名(某某)者 恆常皈依上師 皈依佛陀 皈依法 皈依僧

佛寶是開示佛法者。勝義佛寶乃指真正的佛,世俗佛寶乃指佛像及佛畫等代表佛陀的聖物。

法寶乃主皈依對象,亦為真正度我們者。勝義法寶指教法與證法,世俗法寶則指經、論乃至咒字等。

僧寶乃同修之道侶,這亦分勝義及世俗兩種。勝義僧寶指任何見道或以上之聖者,世俗僧寶則指四位或以上比丘組成之僧團。

以上這段是皈依文。它是四懺罪力中的依止力之體現。在這所依止之對象乃以三十五佛為首之佛寶、法寶及僧寶。誦文的意思是說:「由現在直至成佛為止,我都一心依止三寶!」

我們應誦皈依文多次,至心有所感動及真正有皈依的心及信心,然後我們從座上站立起來進行禮佛。

頂 禮分為大禮拜及五體投地式兩種,但恭敬地低頭合掌亦算作禮拜的一種方式。在禮佛時,我們應心存懺悔及對聖眾生敬信之心,口上稱誦佛號、讚偈或咒語,同時以 身體進行頂禮,這才是身、語、意合一的頂禮。如果我們能完美地頂禮,即使一禮亦已包含了全部六度在內;身以合乎標準的方法作禮,令他人看到,這是法布施; 依照佛經所授要求作禮,乃持戒;不怕辛累地作禮,是安忍;努力、歡喜地作禮,是精進;一心不亂、不受外境分心地作禮,是禪定;以三輪體空的心作禮,是般 若。所以,正確的一頂禮已集六度在內,其功德不可思議。反過來說,若只是身體在作禮,心中卻不恭敬,或者只是為了累積數目,這只能算是 一種運動,並不能得禮佛之全部功德或利益。衲去年往佛陀成道聖地菩提伽耶(Bodhgaya)朝禮時,看到許多外國人在當地禮佛,但其中有不少人只是在急 速地進行,彷彿禮拜的目的只是在於累積數目而已,這完全失去了禮佛的意義。

禮佛固然可迅速消除業障,但若做不如法,它亦可能積集不善緣起,所以我們必須學習正確頂禮方法。首 先我們如同軍人步操姿勢般立正,然後合掌於胸。正確的佛教合掌,應把姆指屈入掌心,而並非掌心貼掌心的那種合掌方式。我們以合上的雙掌觸碰頭頂、眉心、口 或喉部及心部,以積集佛陀之無見頂、眉間白毫、六十妙音及遍知意等相好及莊嚴之緣起,然後我們如樹倒般下拜,俯伏於地,再把上半身及雙臂向前舒展令全身貼 地,合掌置於腦後,然後縮回雙臂,以雙手支撐體重再次站起,這便完成了一次頂禮。在雙掌貼地時,應五指合攏,掌心貼地。在伏地時,不應稍作停留,而必須一 碰地即時起立,因為這表義迅速帶領眾生脫離輪迴。

現在我們開始對三十五佛逐一頂禮,同時口誦祂們的聖號。在佛經中有述,誦此三十五佛洪名或在心中憶記這三十五佛之名號,便能淨化重罪,所以這個法門的利益極大。在恭誦每一尊佛的名號時,我們同時作大禮拜,這便是四懺罪力中之對治力的體現。我們既可以從第一尊拜至第三十五尊,然後又重複由第一尊拜起,也可以對每一尊連續誦號及頂禮若干次,然後才移至下一尊。如果我們沒有時間,單單誦禮懺文而不作身體上的頂禮,只在誦至每一尊之佛號時恭敬合掌,這雖然不能算入十萬拜加行閉關數目中,但亦有大利益。

衲 會把三十五佛之形相逐一講述,同時亦會說及頂禮及誦唸祂們各別之名號的功德。在藏傳佛教中,對三十五佛之身相、手印、法器及功德等有好幾種版本之描述,這 只講其中一種版本。今天衲採用之版本只有數尊手上有法器,其他大部份並不持法器。有時我們會見到另一種版本(註:參考附錄所載版本),其中的每一尊都手持 法器,這些法器與祂們各自於成佛前作為初發心菩薩時的本生有關。此外,在某些教授中,描述三十五佛皆坐於象座上,也有些版本描述三十五佛坐在與五佛部相應 的孔雀座、馬座及象座等等之上。這些略有異處的各種版本,全都有所依據,但我們只學懂其中一種便足夠了。在今天所授版本中,三十五佛全坐在獅座、蓮花及月 輪上,作雙跏跌,現僧相而身穿袈裟,具足三十二相及八十種好,各別之間只在身色及手印上有所不同而已。

禮敬薄伽梵應正等覺吉祥勝者釋迦牟尼如來

本師釋迦牟尼佛身金色,右手觸地印,左手定印並持一砵。頂禮及誦持祂的名號者,能滅除一萬劫中所積集之罪業。

禮敬金剛藏要能摧如來

金剛藏要能摧如來身黃色,雙手作說法印。頂禮及誦持祂的名號者,能滅除一萬劫中所積集之罪業。

禮敬寶光耀如來

寶光耀如來身紅色,雙手作定印。頂禮及誦持祂的名號者,能滅除一萬劫中所積集之罪業。

禮敬龍尊王如來

龍尊王如來頭部白色,身藍色,其頭光有龍族圍繞,雙手作勝菩提印。頂禮及誦持祂的名號者,能滅除一千劫中所積集之罪業,並得免於龍族加害。

禮敬勇猛軍如來

勇猛軍如來身黃色,右手作施護印,左手說法印。頂禮及誦持祂的名號者,能滅除一千劫中所積集之罪業。

禮敬吉祥喜如來

吉祥喜如來身黃色,雙手作說法印。頂禮及誦持祂的名號者,能滅除二千劫中所積集之罪業。

禮敬寶焰如來

寶焰如來身紅色,右手觸地印,左手定印。頂禮及誦持祂的名號者,能滅除二千劫中所積集之罪業。

禮敬月光如來寶

寶月光如來身白色,右手掌心向外置右膝上,左手定印。頂禮及誦持祂的名號者,能滅除八千劫中所積集之罪業。

禮敬不空見如來

不空見如來身綠色,右手施護印,左手定印。頂禮及誦持祂的名號者,能滅除一劫中所積集之罪業。

禮敬寶月如來

寶月如來身白色,雙手作勝菩提印。頂禮及誦持祂的名號者,能滅除五無間罪業。

禮敬無垢如來

無垢如來身藍色,雙手作定印。頂禮及誦持祂的名號者,能滅除五近無間罪業。

禮敬吉祥施如來

吉祥施如來身黃色,雙手作說法印。頂禮及誦持祂的名號者,能滅除瞋心之罪業。

禮敬清淨如來

清淨如來身黃色,右手觸地印,左手定印。頂禮及誦持祂的名號者,能滅除貪心之罪業。

禮敬清淨施如來

清淨施如來身橙色,雙手作說法印。頂禮及誦持祂的名號者,能滅除一萬劫中所積集之罪業。

禮敬水天如來

水天如來身白色,雙手作定印。頂禮及誦持祂的名號者,能滅除一千劫中所積集之罪業。

禮敬水天王如來

水天王如來身白色,雙手作說法印。頂禮及誦持祂的名號者,能滅除五千劫中所積集之罪業。

禮敬吉祥賢如來

吉祥賢如來身黃色,右手作施護印,左手說法印。頂禮及誦持祂的名號者,能滅除五千劫中所積集之罪業。

禮敬旃檀吉祥如來

旃檀吉祥如來身黃色,右手作觸地印,左手作定印。頂禮及誦持祂的名號者,能滅除七劫中所積集之罪業。

禮敬無邊威德如來

無邊威德如來身紅色,右手作說法印,左手作定印。頂禮及誦持祂的名號者,能滅除七劫中所積集之罪業。

禮敬光吉祥如來

光吉祥如來身藍色,雙手作勝菩提印。頂禮及誦持祂的名號者,能滅除無數罪業。

禮敬無憂吉祥如來

無憂吉祥如來身淺紅色,雙手作定印。頂禮及誦持祂的名號者,能滅除無明罪業。

禮敬無愛子如來

無愛子如來身黃色,雙手作說法印。頂禮及誦持祂的名號者,能滅除不善業之習氣。

禮敬華吉祥如來

華吉祥如來身黃色,右手施護印,左手說法印。頂禮及誦持祂的名號者,能滅除由身所作之罪業。

禮敬清淨光遊戲神通如來

清淨光遊戲神通如來身黃色,右手作觸地印,左手定印。頂禮及誦持祂的名號者,能滅除由語所作之罪業。

禮敬蓮華光遊戲神通如來

蓮華光遊戲神通如來身紅色,右手作觸地印,左手定印。頂禮及誦持祂的名號者,能滅除由意所作之罪業。

禮敬財吉祥如來

財吉祥如來身藍色,雙手作上下說法印。頂禮及誦持祂的名號者,能滅除妄取僧物之罪業。

禮敬念吉祥如來

念吉祥如來身黃色,雙手作定印。頂禮及誦持祂的名號者,能滅除謗僧之罪業。

禮敬名稱普聞吉祥如來

名稱普聞吉祥如來身白色,右手說法印,左手定印。頂禮及誦持祂的名號者,能滅除妒心之罪業。

禮敬帝幢幡王如來

帝幢幡王如來身藍色,右手持一寶幡置於左肩上,左手作定印。頂禮及誦持祂的名號者,能滅除慢心之罪業。

禮敬善能鎮伏吉祥如來

善能鎮伏吉祥如來身藍色,右手持劍當胸,左手定印。頂禮及誦持祂的名號者,能滅除兩舌之罪業。

禮敬鬥戰勝如來

鬥戰勝如來身藍色,雙手持盔甲置於胸前。頂禮及誦持鬥戰勝如來名號者,能滅除諸煩惱。由於供養此佛有和平之緣起,古代曾有不少此佛造像。

禮敬善能鎮伏逝吉祥如來

善能鎮伏逝吉祥如來身藍色,右手觸地印,左手定印。頂禮及誦持祂的名號者,能滅除教他人作不善業之罪業。

禮敬普照莊嚴吉祥如來

普照莊嚴吉祥如來身橙色,右手觸地印,左手定印。頂禮及誦持祂的名號者,能滅除隨喜他人作不善業之罪業。

禮敬寶蓮華善能鎮伏如來

寶蓮華善能鎮伏如來身橙色,右手作施護印,左手作說法印。頂禮及誦持祂的名號者,能滅除謗法之罪業。

禮敬應正等覺寶蓮華善住須彌山王如來

寶蓮華善住須彌山王如來身黃色,雙手作定印而托須彌山。頂禮及誦持祂的名號者,能滅除違犯師徒間之誓願及謗師等罪業。

我們按以上次序遍禮三十五佛一遍、兩遍或更多遍,保持觀想三十五佛資糧田及懺罪之心態,同時口誦三十五佛洪名。

剛 才說過,我們若想拜三遍,可以從本師釋迦牟尼開始,對三十五佛逐一各拜一次,至拜到第三十五位佛時,便又回頭從釋迦牟尼開始拜,如此重複三遍,即共一百零 五拜;我們也可以對釋迦牟尼頂禮三拜,然後對第二位佛頂禮三拜,一直拜至第三十五位,這亦完成了同樣的數目,即一百零五拜。

在拜完三十五佛後,很多人會選擇加上唸誦及頂禮藥師七佛之修持。在 二千五百多年前,文殊大士曾問佛陀:「在未來的五濁惡世中,甚麼法門最能救度眾生呢?」,佛陀便對其開示了藥師七佛之法門。由此可知,藥師七佛乃對我們這 些五濁惡世中的苦難劣根眾生最有利益之法門。藥師七佛雖並不列入三十五佛之內,但由於其殊勝功德,大家不妨加插頂禮這七佛及恭誦其名號之功課。

禮敬祥印榮名如來

祥印榮名如來身金色,右手施護印,左手定印。這尊如來為了利益我們,曾發八大弘願。

禮敬妙音王如來

妙音王如來身金色,右手布施印,左手定印。這尊如來為了利益我們,亦曾發八大弘願。

禮敬無染善金如來

無染善金如來身金色,雙手作說法印。這尊如來為了利益我們,曾發四大弘願。

禮敬無染善金如來

無染善金如來身淺紅色,雙手作定印。這尊如來為了利益我們,亦曾發四大弘願。

禮敬妙音法洋如來

妙音法洋如來身淺紅色,雙手作說法印。這尊如來為了利益我們,也曾發四大弘願。

禮敬淨知王如來

淨知王如來身紅色,右手布施印,左手定印。這尊如來為了利益我們,亦發四大弘願。

禮敬药师琉璃光王如來

药师如來身藍色,右手作布施印而拈訶子葉,左手作定印並持甘露砵。這尊如來為了利益我們,曾發十二大願。
在拜佛完畢後,我們便可重新坐下來了。我們唸誦儀軌接著的下一段:

所有十方一切世界如來應正等覺諸佛世尊 常住受用  願彼諸佛世尊憶念於我

以上這段是呼喚一切諸佛,尤其指三十五佛,在祂們面前坦誠地懺罪,並求祂們作我們的見證者。

接著下來的一段是懺罪文,其文字內容為:

若 我此生 若我前生 無始生死以來於一切輪迴中所受生處 造作不善罪業 自作 教他作 或隨喜他作 若塔物 若僧物 若十方僧物 自盜 教他盜 或隨喜他盜  五無間罪 自作 教他作 或隨喜他作 十不善道 自正受入 教他入 或隨喜他入 由是業障之所覆蔽 我有情或墮地獄 或為旁生 或為餓鬼 或生邊地 或 為蔑戾車 或生於長壽諸天 設得人身諸根不具 或執邪見 或厭諸佛出興於世 所有業障 今對一切諸佛世尊 智慧者 眼目者 證明者 正量者 正智照見者  彼諸尊前發露懺悔 不敢覆藏

這一段是四懺罪力中之追悔力的體現。自 己作不善業固然不好,但若自己沒殺生,卻請他人代殺,這種業會更重及重大。若自己沒作,也沒命別人作,但眼見他人作惡時自己心中歡喜,這也是一種不善,所 以也需要懺淨。不論今生或過去生中,亦不論我們記得與否,凡我們曾作、教令別人作惡或隨喜他人作惡之不善業,現在我們都一一坦誠懺罪。

文 中說的「若塔物若僧物若十方僧物自盜教他盜或隨喜他盜」,是指售賣別人供佛的東西以糊口及妄取僧團的財產等等惡業。凡四位或以上的凡夫僧人組成之僧團的共 用財產,我們不問自取,這便構成不善業。這包括了食物、衣服、藥物或金錢等。如果僧團有共識,把東西贈予我們,這才不構成罪業。大家勿以為只有在家人才會 犯此類不善業。一位出家人若未問過整個團體而自取了共同擁用的物品,這亦同樣構成妄取僧物之惡業。

「五無間罪」是指殺父、殺母等最重罪業。即使在今生我們未必曾作此類大惡,但在過去生中,我們可能曾作此等不善,故此現今我們懺罪。

「十不善業」乃指殺生等身的三種、妄語等語的四種及貪等意的三種不善業(註:有關十不善業及其果報,見法師著作【福份無量】)。不論在今生或過去生中,我們每天都在積集許多這類惡業因,所以必須好好懺淨。

以上乃追悔力之體現。接著下來的句子是:

從此制止 永不再犯

這一句是發願不再作惡業的意思。這是四懺罪力中的誓願力之體現。

願 彼諸佛世尊憶念於我 若我此生 若我前生 無始生死以來於一切輪迴中所受諸餘生處 若我布施乃至施予畜牲一摶之食所有善根 若我護戒所有善根 若我淨行所 有善根 若我成熟有情所有善根 若我修無上菩提心所有善根 若我修無上智所有善根 悉皆匯集攝聚合積 於無上 最勝 上中上 勝中勝 普作迴向 悉皆迴向 於無上正等正覺猶如過去諸佛世尊所作迴向 猶如未來諸佛世尊所作迴向 猶如現在諸佛世尊所作迴向

我亦如是普皆迴向
一一懺悔一切罪 所有福德盡隨喜 我今勸請一切佛 願證最勝無上智
過去現在未來佛 於眾生中最勝尊 讚嘆無邊功德海 我今合掌皈敬禮

前 面已對惡業一一細數及懺淨。現在此段所說的,是把善業一一細數而回向。凡以好動機所作之業,例如持了一天大乘八關齋戒,或發了一次願要利益眾生,乃至少至 餵了一顆砂糖予一蟻,這些都算是善業,所以我們利用它們來作回向。我們回向甚麼呢?答案是要回向以令一切眾生發大心及最終證得佛境。

文中的「無上最勝」乃指佛之三身中的法身,「上中上勝中勝」乃指其報身,「無上正等正覺」乃指佛之應化身。

總之,我們學習過去、現在及未來諸佛之回向方法而發願回向。祂們怎樣發願,我們便也發同樣的大弘願。

最後,我們觀最外圍之聖眾全部化光而融入三十五佛,外圍的三十四佛又化光融入中央之釋迦牟尼,最後祂亦變小、化光而融入我們自己的眉心,這便完成了一座完整的修持。

如 果我們閉關勤修此法,而在關期中重複夢見自己穿上黑衣、到了恐怖的陌生地方或身有污垢等,這就是罪障尚未淨化之徵兆。若反複夢見毒蟲或膿血等由下身離開、 身體發光或正在沐浴等,則為罪障漸已被淨化之徵兆。這些夢兆,必須是在勤修期間重複夢見多次才能作準,單只夢到一兩次吉祥夢兆並不一定作準。此外,如果既 有吉祥夢兆,且又自覺煩惱減輕了、善心增長了及多了一分自在的感覺,這才是真正可靠的吉祥徵兆。

依此儀軌修加行閉關的人,應每天分四座,於每座中各拜許多次,如此拜至某天共完成了十萬拜,便算作完成了一個單元。

我派的始祖宗喀巴大師(Jetsun Tsong Khapa,1357-1419),便曾在西藏奧卡地區閉關,依這方法禮佛三百五十萬拜之多。在祖師當年修禮佛加行之聖地,現今仍可見到由他身體在大石上 所磨出之人形凹痕。宗喀巴是我派的始祖、西藏佛教的宗師及漢地皇帝禮請的對象。這麼高地位的大師尚且重視禮佛法門至這程度,現今許多凡夫卻妄視禮佛拜懺為 低層次之功夫而不屑修之,這是極為可笑的!

現在衲已說完三十五佛懺法。大家好好地依此懺罪法門拜佛,必定能迅速懺罪,同時亦能利益自己在生或已亡的父母及列祖列宗。


懺悔

Posted On 10/09/2009

佛在世時我沉淪 佛滅度後我出生

懺悔此身多業障 今日才見如來身

聖嚴法師開示 「懺悔」是肯定自我非常重要的途徑。懺悔的意思是「承認錯誤」,但是承認錯誤之後,還要負起責任,準備接受這個錯誤所帶來的一切後果,這才是懺悔的功能。 根據佛經,懺悔有三種方法:第一是對自己的良心懺悔;第二是對我們所虧欠的人懺悔;第三則是當眾懺悔。在當下承認錯誤的同時,對自己負責,也對他人負責。 佛教徒通常是在佛前懺悔,因為我們很多時候往往不知道自己做錯了事,或是根本不知道錯在哪里,所以會在佛前求懺悔,請佛菩薩為我們作證明。佛經指出,凡夫的起心動念,無不是業、無不是罪,因此,無論我們如何客觀持平,都不免會犯錯。 尤其我們的記憶總是很快就把錯的、壞的事情忘掉,或是不願想起,甚至於把錯誤合理化;但是對自己得意的事、對別人的貢獻,卻又記得牢牢的,而變得自傲自大,不懂得謙虛。所以,無論知不知道、有沒有發現自己行為上的錯誤,我們都應該懺悔。 其實在我們 一生之中,無意間對不起的人有很多很多,他很可能就是我們的父母、兄弟姊妹等最親近的親人;我們傷他們的心,讓他們受苦受難,而自己並不知道,甚至有時候 讓人家受苦受難,心中還在幸災樂禍,說:「活該!希望他再更苦一點,這樣才能發洩我心中的不滿。」像這樣的心理,都應該要懺悔。如果我們平常能夠天天懺悔 的話,我們的身心行為,就會愈來愈清淨。 如果做錯事不懺悔會怎麼樣呢?佛教徒相信「罪有罪報,業有業報。」果報有好有壞,好的叫作「福報」,壞的叫作「業報」、「罪報」。如果不懺悔,我們受的苦難就會多些;如果懺悔,受的苦難就少些。 我們的家庭、事業、學業,甚至於健康,都免不了會產生種種的挫折、磨難。這些阻礙、不如意、不順心,其實都是我們過去在有意、無意間,所造的種種罪業,而形成的果報。 但是許多人不理解這個觀念,一旦果報現前了,就覺得是老天沒有長眼睛,而埋怨:「像我這麼好的人,為什麼老天對我不公平?為什麼我會遇到這樣的事?簡直是沒有天理公義!」 甚至會進一 步會想:「天底下根本沒有天理、良心!既然人家對我這麼壞,憑什麼我要對人家好?」從此自暴自棄,出現報復的心態。這樣不僅害他人深陷苦難,也使自己再受 一層煩惱所苦。所謂冤冤相報,無有盡期,真是苦上加苦、罪上加罪;如果還不懂得懺悔,想清楚問題的癥結,情況便會愈來愈嚴重。 如果不懺悔,就像欠債不還一樣,總有一天債主會逼上門來。尤其到過年的時候逼得更緊;試想看看,過年過節如果有債主上門逼債,不是很痛苦嗎?懺悔以後,無論有形、無形,無論債主是不是在我們面前,至少我們良心上的負擔已經減輕了。 可是懺悔以後,並不等於罪過就此一筆勾消,而是「承認錯誤,願意承擔」的意思,是表示「欠你的錢我會慢慢的還,等我有錢的時候一定會還,而且會主動還。」而且懺悔並不是將所有的過失都推給佛菩薩來負責,如此是誤解了懺悔的真正意思,也不符合因果觀念。 不肯擔負責 任,就不會改變自己,業力就永遠存在,這種假的懺悔並無法淨化內心;而且不懺悔改變,便無法真正肯定自己、接受自己。其實,只要肯接受「人是無法逃遁於自 己的所作所為」的觀念,就會提醒自己少做一點錯事,這樣便能達到防非止惡的功用。所以懺悔之後,不是什麼事都沒有了,而是要更努力多做功德、多行佈施,以 積聚善緣。 懺悔並沒有 什麼特別的儀式,只要至誠地表明懺悔業障、罪障的決心即可。另外,也可以念〈懺悔偈〉:「往昔所造諸惡業,皆由無始貪嗔癡,從身語意之所生,今對佛前求懺 悔」。它的意思是:「由於我過去貪、嗔、癡的心理,造了種種的業,透過行為、語言和思想表現出來,傷害到人;現在我來到佛前真心懺悔,願佛菩薩給我做證 明,證明我已經全部懺悔了。」 懺悔也可以用拜佛的方式,一邊拜一邊懺悔,一面念一面拜,或者是念完以後再拜。藉由無我的禮拜及〈懺悔偈〉的反思,就能毫無隱瞞地徹底承認錯誤,並增加擔負責任的勇氣,達到懺悔的功用。


护摩

Posted On 20/08/2009

护摩炉(梵文名 kunda)又作君荼,意译火炉或护摩炉。指藏传佛教用于护摩之火炉。 密教的护摩法,是一种能够迅速得到本尊加持,使所求愿满的修法。也被列为东密四部加行之一,即密教行者接受传法灌顶成为正式的弘法阿?梨之前,必须修学之法。 护摩(homa),又作护魔、户摩、呼魔、呼么等,意义是将供物投入火中供养。 护摩法,源于婆罗门教供养火神阿耆尼,以为驱魔求福之作法,事火婆罗门在火神的祭祀中,将供物投入祭坛之炉中,火焰表示入於诸佛之口中,诸神依此得力以降伏诸魔,而赐福予人们。 在此,佛教将其内涵,加以转化升华,依法性意义融摄之,并成为密教的重要修法。在《大日经疏》卷二十中说:“护摩是以智慧之火焚烧烦恼的薪柴,使其穷尽无馀。”而在《尊胜佛顶真言修瑜伽轨仪》卷下则说,护摩者就如同为火天一般,火能烧草木森林,使其无有剩馀,所以智火也是如此,能烧除一切无明,无不穷尽。 密法中行护摩,应先造四肘坛,高一?手,中凿军荼径圆一肘,深十二指,两重作缘,内缘高阔口一 拇指,外缘高阔各四指。底正平,以泥作轮像或跋折罗(独钴杵)相。柄向南出,作丁字形,柄长四指,阔亦四指。横头长八指,高阔各四指。又外作一土台,形如 莲华。比外应敷师子座,又於军荼周围敷吉祥草,为圣众之位座。如果无法凿造军荼时,即以赤色画其形状,其中安火炉为法。 密教的护摩法,可分为息灾、增益、降伏、钩召、敬爱等五种法。所用火炉之形状亦不相同,如《金刚顶瑜伽护摩仪轨》中所说:“我今说军荼,依瑜伽相应。息灾炉正圆,应当如是作。增益应正方,三角作降伏,金刚形军荼,钩召为最胜,长作莲花形,敬爱为相应。


good buddhist stories…

Posted On 31/12/2007

http://www.56.com/w99/album-aid-1475619.html