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CNY Blessing

Posted On 11/01/2012

4 February 2012 marks the actual beginning of a new year – 立春.

It’s always believe that this day is a symbolic for the whole year. Therefore I have decided to conduct a 2012 CNY Blessing on the 4th February 2012 from 12noon to 5pm . Hoping that all will be blessed around the year.

Besides receiving energy blessing from me, At the same time, a few of my outstanding disciples will be giving oracle reading at special rates.

Chess Oracle Reading by 慈玄 (the one and only Chess Oracle Reader in Singapore), Unique Manjusri Oracle Reading by 吉祥 & Tarot Reading by Lady Shaura, are all available ????

Having any doubts in any areas of your life? Explore the Oracle Readings to solve your problems!

Interested parties please email me at zacken99@hotmail.com or call me at my mobile for my office address.

All are welcome!

Zacken99


福神 〉〉〉〉刘海禅(蟾)师

Posted On 08/01/2011

liu hai2

刘海蟾——撒钱济贫的准财神

在中国民间信仰的众多财神中,有一类只能算作是准财神,意为未得财神封号,但由于此神能为人们带来一定的财运,承担了一部分财神的职责,于是人们就将其作为财神看待。刘海蟾就是其中最具代表的一位准财神。

刘海蟾,原名刘海,五代时人,籍燕山(今北京),曾为辽朝进士,后为丞相辅佐燕主刘宗光。此人素习“黄老之学”。

《历代神仙通鉴》中有云:一日,有自称正阳子(吕洞宾)的道士来见,刘海以礼相待,道士为其演习“清净无为之示,金液还丹之要”!索积蛋十枚,金钱十枚,以一钱间隔一蛋,高高叠起成塔状。刘海惊道:“太险!”道士答道:“居荣禄,履忧患,丞相之危更甚于此!”刘海顿悟。后解去相印,改名刘玄英,道号“海蟾子”,拜吕洞宾为师,得到成仙,云游于终南山、太华山之间。元世祖忽必烈封其为“海蟾明悟弘道真君”,武宗皇帝加封“海蟾明悟弘道纯佑帝君”。

以此看来,刘海是个悟后弃富的道士,本与财神无缘,刘海成为财神也许是源于他的道号——海蟾子。《太平御览》引《玄中记》云:“蟾蜍头生角,得而食之,寿千岁,又能食山精。”当时人们把蟾蜍当成了避五病、镇凶邪、助长生、主富贵的吉祥物,是有灵气的神物。刘海是以“蟾”为道号而闻名,又以“刘海戏金蟾”的传说被抬上了财神的宝座。

刘海戏金蟾出现在大量的民间年画和剪纸中,历代画家也有不少这一题材的佳作传世。在这些作品中,刘海皆是手舞足蹈、喜笑颜开的顽童形象,其头发蓬松,额前垂发,手舞钱串,一只三足大金蟾叼着钱串的另一端,作跳跃状,充满了喜庆、吉祥的财气。刘海所戏金蟾并非一般蟾蜍,而是三足大金蟾,举世罕见。金蟾被看作是一种灵物,古人认为得之可以致富。这是刘海被塑造成财神的主要根据。据说,刘海用计收付了修行多年的金蟾,得道成仙。刘海戏金蟾,金蟾吐金钱。他走到哪里,就把钱撒到哪里,救济了不少穷人,人们尊敬他,感激他,称他为“活神仙”。为此,还修建了刘海庙.


disorder

Posted On 24/11/2010

J was about 33 this yr. Was working as a accountant in a company before. Life was suppose to be good for her then. However, her hubby had an divorce with her last yr becos of a third part from china. and she lost a marriage and had a 2 yr old kid with her.

both her parents were already no longer around and she hv no siblings to turn to and she had to live in a rented room wiht her kid. Things gt worse this yr as she lost her Job…be-cos she got a problem….she hv sleeping disorder and cannot handle her emotions…

she had seek help from a few doctors and psychiatrist, but things are not improving…………..

She was intro to me by her friends and we meet up at my usual McDonald after many explanation…as she said the meeting place was too far , but i explain to her, for ba zi reading, I only do it at that particular mac…not be-cos im lazy but be-cos that area i chose hv my protecting guardian around and thus it will be safer for me and my client when i need to reveal more detail about karmic debtors in her life.
finally she agreed.

We meet up at the appointment time, she was a very nice looking lady but with a very negative aura energy engulfing her…its sooo dark green..

after some ice breaking, she starts to tell me more abt her life..while talking, her tear just uncontrollably roll down… i observed that her fingers were full of cuts and her hands gt lots of scratches, n further observation i saw her keep scratching her own hands while talking to me.and its not normal scratching but “hard” one…

Besides her actions , the way she talk was very very very negative.

Her ba zi belongs to the weak body element and they are full of 官杀.. i guess this the cause of her depression and bad marriage.

her this 5 years luck pillar was 伤官 破 正官。。。thats y both work and marriage hv problem. and i realise she like white so much and metal in her case aggravate the situation.

well i guess she was just like many others who is not aware for their life template , thus keep going the wrong way and doing the wrong thing to worsen their life.

a person need to ensure his physical body element energy well balanced and need to do the correct things to atone their karmic debts and good mental energy in-order to walk out from their life template..

I went through her life template with her and advise her ways to help her to get her required element in her 衣食住行。 I also explain to her about her karmic debts on killing in her previous life and the effect on her current OCD in this life. And taught her , her way of lightening her karmic debts.

I scanned her soul..well she is not a 先天灵 which I hv been searching for but i see that her ling belongs to quite high energy type but because its never being awake before and its not sync with her mind, n being negative..she attracted lot of negatives energy which in turn tinted her soul energy. if this were to go on…i believe her soul will just gets lower n lower..n it will jus make her total break down in no time.

I decided to to wake her soul abit and teach her my 光音法门 meditation..which will help her to flush her negative energy, build up her body element energy and attract positivity to her.

I took quite some time to explain to her on soul and soul cultivation.
After which i ask her if she want to learn?

after some consideration her say yes.

while sitting in the mac, i summon energy from 光音天 and blast it at her soul, while she close her eyes and relax…in no time, her soul waken…she was shock but luckily before it , I had already explain the things that she is going to exp…i din fully awake her soul as she still hv karmic debtors and negative energy attached tot her soul…i jus wake it abit so that she is able to do 光音法门

well…. though my main ideal was to find and trained 先天灵 but still i dun neglect normal 灵 bodies….i believe all the normal ling if were to cultivate properly, there will be time they will 灵归元 too!

at the end session, i ask J will she follows my advice… she told me..if she hv already found the way and she still dun follow..well..she then really deserved to suffer..

我会祝福你。。。


Fengshui Zoo

Posted On 15/10/2010

Mr Lam, currently about 50yrs old. Own a company and factory in woodlands area.

He engaged my fengshui audit service for his company mid last year.

He started this company 20 over yrs ago and along the years he faces lots and ups and dwn in his business but.. this 2 yrs.. business was really bad……for him.

I reach his office slightly earlier than the appointment time… i hv this practice, i like to walk 1 round outside the premises that i were to audit for fengshui b4 going in to meet my client…

the office was around woodlands area n ..in a macro view of the piece of land, the energy was jus so so… not too bad..

i tried to locate the 龙气 and 龙头 of the place…and found that this piece of land is at the mid point of the dragon , its at the 龙肚…however no nest were found…

1 good thing of this land is that there is a 有情水环抱… so i guess its shouldnt be too bad..then

I went into the office thru the factory area and met Mr Lam…

I was soooo amaze that there were soooooo many fengshui ornament inside…

about
1>30 pair of big dragon

2> 20 over pair of big 天禄

3> 10 over pair of big 麒麟

4> alot of big n small chinese lions ( lost count)

5> gt 6 big eagles

6> 8 big elephants

7> many many other different fengshui celestial animals ornaments big n small lying all around the factory n office..

basically the whole place were like fengshui celestial animal zoo !

we sat dwn and start a former greetings and chat with him. He start telling me his life exp….

Mr lam explain to me, im actually his 4th geomancer engaged to help him…he follow the previous 3 master advice, nothing improve yet business became worse..

i check with him, did they ask him to place all those fengshui celestial animal ornaments? he told me actually some were ask by them but some is bought by himself for collection cos he likes…all this type of fengshui celestial animal.. he collected them along the years..

I check with him again did he or the previous masters injected any energy into those animals figurine?

the answer were no…….

i start walking around and audit the factory n office fengshui…

as we move from a point to another i told him the ways and cures to change or add…to the area.

after going 1 full round, I told him to remove all the fengshui celestial animal figurines in the office and factory..all must be remove except only l pair of big 麒麟

Mr lam face change….he asked me y? and he keep telling me he likes them n he told me ,all that were auspicious animal figurine that should be good for fengshui y should he remove..this n that.. he keep going on n on…trying his best to persuade me to leave his “fengshui zoo” alone

after he finish complaining …

I explain to him a few points…

1> most of the fengshui animal figurines in his premises r of no use..because they were all place at the wrong position and they carries no energy at all and they were made of not natural elements .when a fengshui item carries no energy…it hv no effect to the fengshui at all……

2> the office feng shui originally is really not that bad… its he himself who destroy his own fengshui cos a few of the figurine had harness negative energy and had attract unwanted earth spirits into the factory. His office earth position is in such a way that it will trap spirits or negative energy inside the premises.

3> a true fengshui setup should be using only the 5 elements as cures.. using fengshui celestial animal ornaments is not authentic fengshui setup..however since he like them so much then it still can be use if wanted to but it hv to fufill a few conditions.

a> the celestial animal figurine must be made of natural material.

b> the made shape must be make as sharp n real as possible.

c> the celestial animal figurine must BE INJECTED WITH ENERGY AND

d> THE 分身灵 OF THE CELESTIAL ANIMAL MUST BE SUMMONED!

e> the positioning of the figurine is also very very important..its must b place at the correct position according to the owner ba zi and the premises shape,facing,sitting,n date of building….

if the above 5 points is not meet.. then the placing of any fengshui celestial animal ornaments inside is redundant and for worse it will incurred alots of harm!

i proposed to Mr Lam ,i chose the pair of 麒麟 to be left for use becos 麒麟 is a very power celestial animal, it is very 正 and its a 仁兽. if the 分身灵 of a 麒麟 is present in a premises it can attract lots n lots of good energy into the premises so that the so call wealth of the place will increase n it can protect the ppl in the premises from harm and also it can prevent and clear unwanted energy into the premises.

after some calculation n measurement i located a point to place the 麒麟…and i ask Mr lam to sent the pair of about 1 metre tall 麒麟 to my house for a 7 days cleansing and another 7 days of energy insertion. n will place at the chosen location on a calculated date n time. and i will be there summoning the 分身灵 of the 麒麟

xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx

well i recieve..a thank you call from Mr Lam few days ago..his company is “back to life” cos he had mange to close a few big deals..over the past few months.

I congrats him…n warned him to remember not to set up zoo again….


Lady Shaura @ suntec lev 3 on 2/10 & 3/10

Posted On 27/09/2010

Lady Shaura will be provinding her tarot reading service at a holistic fair:

Date: 2nd / 3rd of October 2010

Time: 10am – 9pm / 10am – 7.30pm

Location: Suntec City / Concourse Level 3 stall 21


MALAHIDAEL ~ ANGEL OF COURAGE

Posted On 28/08/2010

DOMINION: This protective angel presides over the sun sign of Aries, and gives us special protection and blessings. He inspires enthusiasm, adventure and liveliness.

GUIDANCE: Angel of Courage

angels

SAMPLE AFFIRMATION: I AM filled with optimisim, hope, enthusiam and excitement. I AM ready to pursue my dreams with courage.

SAMPLE PRAYER: Angel of Courage, sometimes all of my creative energy gets so overwhelming that I don’t know where to begin. I have all kinds of projects swarming in my head and I have no idea where to start. Please give me the courage that I desire to jump head first into the project that gives me the most pleasure, happiness, passion and excitement. I feel confident that you will guide me in my creative pursuits.


地母娘娘

Posted On 18/08/2010

地母

地母又稱天公地母 . 皇天後土 . 地母娘娘 . 地母元君 . 地母至尊 . 後土其地母聖號爲”無上虛空地母至尊”
地母至尊在混沌之先以玄元一炁造機成運,陰陽判後,又以靈體生化,造成萬物生長的型態,整個地球,四時節序、江湖河海、大小土地、都是地母的靈體所生成的。大地一切萬物、花草樹木也都得到地母靈炁的滋養,包括五谷雜糧等..都是地母長來養育她的子民的,人人在世的時候依靠這些東西來過活,死後還是將肉體葬在地母至尊的懷抱中。各府州縣雖然劃分了區域,但是各個區域還在地母的土地上。各廟宇、寺院大大小小的神祇也都是用地母身上的東西建造或雕塑而成的。曆代的帝王、文武百官也都是得到地母至尊靈慧的孕育才能統攝國政,治理萬民。
人類誕生以後,就是秉持著天地陰陽的兩股靈氣,人類才有良知,來造就今日世界的科學文明。天地本是不言不語的,但是冥冥之中,卻以無窮的力量來運化五行,使各星宿能做有秩序的運行,地球上的四時輪替就是靠這股力量在平衡運作的結果,整個宇宙間的一切,包括日、月、星球,萬事萬物都在她的範圍之內。
靈氣是代表著原始的母性,而正氣則是陰陽交融産生的結晶。賢能的人,就是得到這股靈氣的孕育,才有智能來造福世民。一個人在世上能有所成就都是地母娘娘培育的功德。
地母,相對于主宰天界的玉皇,即所謂「天公地母」、「皇天後土」,是主宰大地山川之神,又稱「地母娘娘」、「地母元君」、「地母至尊」、「後土」等,宋朝大中祥符年間,徽宗上尊號爲「承天效法厚德光大後土皇地祇」。
自古以來,人們生活上所需的資源,舉凡衣、食、住、行都與土地脫離不了關系,因此先民依賴土地、感謝土地,但又害怕它發怒(地震),不願給人以萬物,故要親地、尊地,具體的表現,即是奉祀將這個人類衣食父母神格化-後土。朝庭又有祭天地社稷的習俗,而且是由天子諸侯行之。天子于每年「一陽來複」之冬至日,祭天于南郊;于「一陰來複」之夏至日,則行祭地之典于方澤。
先民又根據易經的觀念:幹爲天爲父、坤爲地爲母,在這種相對的思考模式之下,既有天公,即有地母,幹神(陽神)爲上帝、大帝或帝君,尊稱坤神(陰神)爲元君或夫人,故稱後土爲地母元君,認爲玉帝是幹元之王,而地母則爲坤維之主,也就是綜禦整個大地的尊神,故其職司,即爲統轄九土、九壘、四渎、五嶽。基本上,後土的女性形象乃是其作爲大地之母的信仰神格化,在民間祠廟及部份道教宮觀中的地母形象,或著道袍,或披上樹葉,一手持拂塵,一手捧太極以象征其生化萬物、涵養萬類,尤其是先民農業與土地的密切關系。
道教神學體系而言,地母元君並不屬于道教那個道派,在《正統道藏》中也沒有其所專屬的經典或傳記,甚至在道教主要的經典中也很難看到「地母元君」、「地母娘娘」、「地母至尊」這些稱謂,而多稱之爲「後土皇地祇」,另外,與地母同屬土地之神性質的尚有地官大帝與社神等、與上清派的九壘三十六土皇等,不過大柢是作爲統治者或保謢者的男性形象。另外,道教中有「六禦」之說,如《無上黃箓大齋立成儀》將後土皇地祇與昊天玉皇上帝、太極天皇大帝、東極青華大帝、南極長生大帝、北極紫微大帝列爲三清之下、統禦六合的六位大神,可見後土的神格與玉皇上帝同屬太極界之先天高神。
根據《地母真經》所記,言自盤古開天後,有陰陽二氣,陽氣演變爲天君或天父,陰氣就演變爲地母。天父和地母成婚,生下天皇、地皇、人皇、伏羲、神農、黃帝,從此人類才逐漸繁衍。
地母至尊聖誕日是農曆十月十八日,不論老少、職業,每個人都應向地母供香,表達虔誠的敬意,祈求地母至尊神靈庇佑,定保是年國泰民安,百姓五榖豐收,百業亨興,人人安居樂業,長享太平日子。
地母至尊聖誕日:農曆十月十八日


Gohonzon (FYI)

Posted On 03/08/2010

gohonzon

The Gohonzon is the object of devotion in Nichiren Buddhism. In Japanese, “go” means worthy of honor and “honzon” means object of fundamental respect. Nichiren defined the universal law permeating life and the universe as Nam-myoho-renge-kyo and embodied it in the form of a mandala. In the Gohonzon, a scroll on which are inscribed Chinese and Sanskrit characters, Nichiren symbolically depicted the life state of Buddhahood, which all people possess.

SGI members chant Nam-myoho-renge-kyo to a Gohonzon enshrined in their own homes. The Gohonzon, together with a practitioner’s faith and chanting of Nam-myoho-renge-kyo, acts as a stimulus to activate the life-condition of Buddhahood innate in one’s life.

Our inner life-condition changes constantly as we come into contact with different external stimuli: everything around us–people, the weather, a piece of music, the color of the walls–creates some kind of influence on us. A painting can cause the viewer to feel enraptured, calm or disgusted, and a letter can either cause joy or shock and dismay. In order to bring out our highest potential condition of life, our Buddhahood, we also need a stimulus. Nichiren’s enlightenment to the law of life enabled him to create a stimulus that would be able to activate the life-condition of Buddhahood within us.

One can still chant Nam-myoho-renge-kyo and experience benefit if one is not near, or unable to see a Gohonzon. The most essential element in Nichiren’s practice for drawing forth one’s Buddhahood is the strength of one’s faith.


I Ching / 易經

Posted On 31/07/2010

yi jing ba gua

ba gua flow chart

64 gua

fu xi

fu

fu xi n nu wo

luo he tu

Traditionally it was believed that the principles of the I Ching originated with the mythical Fu Xi (伏羲 Fú Xī). In this respect he is seen as an early culture hero, one of the earliest legendary rulers of China (traditional dates 2800 BC-2737 BC), reputed to have had the 8 trigrams (八卦 bā gùa) revealed to him supernaturally. By the time of the legendary Yu (禹 Yǔ) 2194 BC – 2149 BC, the trigrams had supposedly been developed into 64 hexagrams (六十四卦 lìu shí sì gùa), which were recorded in the scripture Lian Shan (《連山》 Lián Shān; also called Lian Shan Yi). Lian Shan, meaning “continuous mountains” in Chinese, begins with the hexagram Bound (艮 gèn), which depicts a mountain (¦¦|) mounting on another and is believed to be the origin of the scripture’s name.

After the traditionally recorded Xia Dynasty was overthrown by the Shang Dynasty, the hexagrams are said to have been re-deduced to form Gui Cang (《歸藏》 Gūi Cáng; also called Gui Cang Yi), and the hexagram responding (坤 kūn) became the first hexagram. Gui Cang may be literally translated into “return and be contained”, which refers to earth as the first hexagram itself indicates. At the time of Shang’s last king, Zhou Wang, King Wen of Zhou is said to have deduced the hexagram and discovered that the hexagrams beginning with Initiating (乾 qián) revealed the rise of Zhou. He then gave each hexagram a description regarding its own nature, thus Gua Ci (卦辭 guà cí, “Explanation of Hexagrams”).

When King Wu of Zhou, son of King Wen, toppled the Shang Dynasty, his brother Zhou Gong Dan is said to have created Yao Ci (爻辭 yáo cí, “Explanation of Horizontal Lines”) to clarify the significance of each horizontal line in each hexagram. It was not until then that the whole context of I Ching was understood. Its philosophy heavily influenced the literature and government administration of the Zhou Dynasty (1122 BC-256 BC).

Later, during the time of Spring and Autumn (722 BC-481 BC), Confucius is traditionally said to have written the Shi Yi (十翼 shí yì, “Ten Wings”), a group of commentaries on the I Ching. By the time of Han Wu Di (漢武帝 Hàn Wǔ Dì) of the Western Han Dynasty (c. 200 BC), Shi Yi was often called Yi Zhuan (易傳 yì zhùan, “Commentary on the I Ching”), and together with the I Ching they composed Zhou Yi (周易 zhōu yì, “Changes of Zhou”). All later texts about Zhou Yi were explanations only, due to the classic’s deep meaning.
[edit] Modernist view

In the past 50 years a “Modernist” history of the I Ching emerged based on research into Shang and Zhou dynasty oracle bones, Zhou bronze inscriptions and other sources, (Marshall 2001, Rutt 1996, Shaughnessy 1993, Smith 2008). In the 1970s, Chinese archaeologists discovered intact Han dynasty-era tombs in Mawangdui near Changsha, Hunan province. One of the tombs contained the Mawangdui Silk Texts, a 2nd century BC new text version of the I Ching, the Dao De Jing and other works, which are mostly similar yet in some ways diverge from the received, or traditional texts preserved historically. This version of the I Ching, despite its textual form, belongs to the same textual tradition as the standard text, which suggests it was prepared from an old text version for the use of its Han patron.

Rather than being the work of one or several legendary or historical figures, the core divinatory text is now thought to be an accretion of Western Zhou divinatory concepts. As for the Shi Yi commentaries traditionally attributed to Confucius, scholars from the time of the 11th century AD scholar Ouyang Xiu onward have doubted this, based on textual analysis, and modern scholars date most of them to the late Warring States period (403 or 475 BC-256 or 221 BC), with some sections perhaps being as late as the Western Han period (206 BC-220 AD).

The text of the I Ching is a set of oracular statements represented by 64 sets of six lines each called hexagrams (卦 guà). Each hexagram is a figure composed of six stacked horizontal lines (爻 yáo), each line is either Yang (an unbroken, or solid line), or Yin (broken, an open line with a gap in the center). With six such lines stacked from bottom to top there are 26 or 64 possible combinations, and thus 64 hexagrams represented.

The hexagram diagram is composed of two three-line arrangements called trigrams (卦 guà). There are 23, hence 8, possible trigrams. The traditional view was that the hexagrams were a later development and resulted from combining the two trigrams. However, in the earliest relevant archaeological evidence, groups of numerical symbols on many Western Zhou bronzes and a very few Shang oracle bones, such groups already usually appear in sets of six. A few have been found in sets of three numbers, but these are somewhat later. Numerical sets greatly predate the groups of broken and unbroken lines, leading modern scholars to doubt the mythical early attributions of the hexagram system, (Shaugnessy 1993).

When a hexagram is cast using one of the traditional processes of divination with I Ching, each yin and yang line will be indicated as either moving (that is, changing), or fixed (unchanging). Sometimes called old lines, a second hexagram is created by changing moving lines to their opposite. These are referred to in the text by the numbers six through nine as follows:

* Nine is old yang, an unbroken line (—θ—) changing into yin, a broken line (— —);
* Eight is young yin, a broken line (— —) without change;
* Seven is young yang, an unbroken line (———) without change;
* Six is old yin, a broken line (—X—) changing into yang, an unbroken line (———).

The oldest method for casting the hexagrams, the yarrow stalk method, was gradually replaced during the Han Dynasty by the three coins method and the yarrow stalk method was lost. With the coin method, the probability of yin or yang is equal while with the recreated yarrow stalk method of Zhu Xi (1130–1200), the probability of old yang is three times greater than old yin.

There have been several arrangements of the trigrams and hexagrams over the ages. The bā gùa is a circular arrangement of the trigrams, traditionally printed on a mirror, or disk. According to legend, Fu Xi found the bā gùa on the scales of a tortoise’s back. They function like a magic square with the four axes summing to the same value, using 0 and 1 to represent yin and yang: 000 + 111 = 101 + 010 = 011 + 100 = 110 + 001 = 111.

The King Wen sequence is the traditional (i.e. “classical”) sequence of the hexagrams used in most contemporary editions of the I Ching.

Trigrams
The eight trigrams

The solid line represents yang, the creative principle. The open line represents yin, the receptive principle. These principles are also represented in a common circular symbol (☯), known as taijitu (太極圖), but more commonly known in the west as the yin-yang (陰陽) diagram, expressing the idea of complementarity of changes: when Yang is at top, Yin is increasing, and the reverse.

In the following lists, the trigrams and hexagrams are represented using a common textual convention, horizontally from left-to-right, using ‘|’ for yang and ‘¦’ for yin, rather than the traditional bottom-to-top. In a more modern usage, the numbers 0 and 1 can also be used to represent yin and yang, being read left-to-right. There are eight possible trigrams (八卦 bāguà):

1 ☰ 111
乾 qián the Creative, Force heaven, sky
天 northwest father head strong creative dragon

2 ☱ 110 兌 duì the Joyous, Open swamp, marsh
澤 west third daughter mouth pleasure tranquil (complete devotion) sheep

3 ☲ 101 離 lí the Clinging, Radiance fire
火 south second daughter eye light-giving, dependence clinging, clarity, adaptable pheasant

4 ☳ 100 震 zhèn the Arousing, Shake thunder
雷 east first son foot inciting movement initiative horse

5 ☴ 011 巽 xùn the Gentle, Ground wind
風 southeast first daughter thigh penetrating gentle entrance fowl

6 ☵ 010 坎 kǎn the Abysmal, Gorge water
水 north second son ear dangerous in-motion pig

7 ☶ 001 艮 gèn Keeping Still, Bound mountain
山 northeast third son hand resting, stand-still completion wolf, dog

8 ☷ 000 坤 kūn the Receptive, Field earth
地 southwest mother belly devoted, yielding receptive cow

The first 3 lines of the hexagram, called the lower trigram, are seen as the inner aspect of the change that is occurring. The upper trigram (the last three lines of the hexagram), is the outer aspect. The change described is thus the dynamic of the inner (personal) aspect relating to the outer (external) situation. Thus, hexagram 04 ¦|¦¦¦| Enveloping, is composed of the inner trigram ☵ Gorge, relating to the outer trigram ☶ Bound.

The hexagrams, though, are mere mnemonics for the philosophical concepts embodied in each one. The philosophy centres around the ideas of balance through opposites and acceptance of change.
[

The Tai Xuan Jing extension of the Yi Jing characters, based on the Canon of Supreme Mystery (Chinese: 太玄經; pinyin: Tài Xuán Jīng) by Yáng Xióng (Chinese: 揚雄/扬雄; Wade-Giles: Yang Hsiung; 53 BC-18 AD), range from U+1D300 through U+1D356. Their Chinese aliases most accurately reflect their interpretation;[6] for example, the Chinese alias of code point U+1D300 (


Pentagram / Pentacle

Posted On 28/07/2010

pentagram

pentagram

The pentagram, or five-pointed star, is one of the favorite symbols witches and magicians love to use as a symbol of their religion. It has been so widely used throughout the past that the word ‘pentacle’, also originally meaning a five-pointed star, has become the familiar pentacle often used as a disc or plate of metal or wood, usually engraved with magickal symbols, on many a Wiccans’ altars, and used in magickal rites.

The reason why the pentagram is regarded as the symbol of magick is because its five points represent the Four Elements of Life (Earth, Air, Fire and Water) plus Spirit (or Ether/Aether) the Unseen, the Beyond, and the source of occult power. For this reason, the pentagram should be drawn with the one point up, the point of Spirit presiding over the other four. It is Mind ruling over the World of Matter. The lower four points representing the world, or man, and the higher point representing spirit. In the pentacle, with the star encircled, the circle surrounding the star means the universe, or Cosmic Egg.

Symbolically, the entire pentacle means that man is the microcosm (little world) of the macrocosm (the universe as a whole). The four points placed below the upper point represent the physical man – Earth, Air, Fire and Water. This becomes the idea of Spirit before Man – the seeking of the spiritual, the Mysteries within, returning to the Goddess and God. Placing the two points up, although we remain the microcosm of the macrocosm, it represents more the mundane Man – Man
before Spirit – the seeking of the material, the loss of the Mysteries in search of gain from the world.

The apple has been revered throughout history as being sacred of the Goddess. In modern mythology, the apple became associated with the Tree of Knowledge, which Eve took and ate. The reason the apple is considered associated with the Goddess is revealed by cutting through the centre of the apple. Hidden in the apple’s core, is a natural pentacle. This is the sign of the Goddess Kore (Core) – the Greek Holy Virgin, the inner soul of Mother Earth (Demeter). Just as Kore the Virgin was hidden in the heart of Mother Earth and represented the World Soul, so her pentacle was hidden in the apple. Kore is also an
alternative name of Kali.

The pentagram has long been associated with many of the mystery schools, Wicca (Witchcraft) and magick. It is the simplest pattern of star shape that can be designed with but a solitary line; hence it is sometimes labelled “the Endless Knot.” Additional titles are “the Goblin’s Cross”, “the Pentalpha”, “the Witch’s Foot”, “the Devil’s Star”, “The Druid’s Foot”, and “the Seal of Solomon” (more appropriately characterized by the hexagram). It was known as the Endless Knot, because it can be drawn without lifting the pen from the paper, though it requires concentration and care to draw a symmetrical figure in this way.

It has long been believed that the pentagram was a powerful guardian against evil and sinister spiritual beings, hence it was an emblem of protection, and was sometimes worn as a talisman for happy homecomings.


Nechung Oracle

Posted On 27/07/2010

Nechung Oracle
From Wikipedia, the free encyclopedia

oracle

The Nechung Oracle is the State Oracle of Tibet. The medium of the State Oracle currently resides with the current Dalai Lama in Dharamsala, India. Prior to the Himalayan diaspora resulting from the annexation of Tibet by the Chinese Cultural Revolution, the Nechung Oracle was the designated head of a specific monastery in Tibet, that monastery is Nechung.

History

In Tibet and throughout the greater Himalayan region, oracles have played, and continue to play, an important part in revelation, religion, doctrine, and prophecy. In Tibet, the Nechung Oracle and other oracles on occasion, have also played principal roles assisting governmental decision-making and providing intelligence on pressing matters of [[Sovereign state|State]and most importantly hidden security of the 14th Dalai Lama of Tibet]. There are a number of oracular traditions within the Himalaya of which the Nechung is but one. The word “oracle” is used by Tibetans to refer to the spirit, deity, or entity – which in the Himalayan tradition is more appropriately rendered in English as “mindstream thoughtform” – that through temporary possession (or various styles of periodic or ongoing possession depending on the tradition) enters those men and women who act as media between the phenomenal natural world and the subtle spiritual realms. These media are, therefore, known as kuten, which literally means, “the physical basis”. Post-possession may involve protracted convalescence and recovery for the kuten.

The tulku of the institution of the Dalai Lama, consults the oracle known as the Nechung Oracle, which is considered the Official State Oracle of the government of Tibet. The Nechung was formerly a Nyingma tradition. He gives a complete description of the process of trance and possession in his book Freedom in Exile.

Beginnings

“When Padmasambhava consecrated Samye Monastery with the Vajrakilaya dance, he tamed the local spirit protector, Pehar Gyalp, and bound him by oath to become the head of the entire hierarchy of Buddhist protective spirits. Pehar, later known as Dorje Drakden, became the principal protector of the Dalai Lamas, manifesting through the Nechung Oracle.
According to the Dalai Lama, “Tibetans rely on oracles for various reasons. The purpose of the oracles is not just to foretell the future. They are called upon as protectors and sometimes used as healers. However, their primary function is to protect the Buddha Dharma and its practitioners.”

The rite of the Oracle possessing the kuten is ancient, entering the tradition from the Bonpo and Ngagpa, and traditionally involves a detailed evocative liturgy including such elements as fanfare, dance, mudra and mantra to invoke the Oracle who forcefully projects their mindstream via the discipline of phowa, temporarily possessing the physical basis.

Pearlman relates two prophecies prophesied by the Nechung Oracle: the famous prophecy that during the Year of the Tiger Tibet would encounter a grave and “great difficulty”; and the fortuitous second prophecy outlining the flight from Tibet of the Jewel of the Compassionate Ocean, an epiphet for the Dalai Lama:

“In 1947 Lobsang Jigme, the Tibetan State Oracle, prophesied that in the Year of the Tiger, 1950, Tibet would face great difficulty. In 1951, Lobsang Jigme fell ill, some say because of his repeated troubling visions, and for years was unable to walk without assistance. In 1959, after predicting the Dalai Lama’s flight, Lobsang Jigme spent two months walking to India with His Holiness. His illness was eventually cured.”

Ceremony

Pearlman describes the ritual investiture of the Nechung Oracle that is constituted by sacred symbols and iconography in the colours of the Five Pure Lights and Mahabhuta and includes lungta, bija and dhvaja:

“On formal occasions, the Kuten is dressed in an elaborate costume consisting of several layers of clothing topped by a highly ornate robe of golden silk brocade, which is covered with ancient designs in red and blue and green and yellow [colors traditionally subscribed to the Mahabhuta]. On his chest he wears a circular mirror which is surrounded by clusters of turquoise and amethyst, its polished steel flashing with the Sanskrit mantra corresponding to Dorje Drakden. Before the proceedings begin, he also puts on a sort of harness, which supports four flags and three victory banners. Altogether, this outfit weighs more than seventy pounds and the medium, when not in trance, can hardly walk in it.”

In addition to this regalia, when the Kuten’s trance deepens, the assistants that have been supporting the physical basis place a headress on his head which weighs approximately 30 pounds, though in former times it weighed over 80. The circular mirror is a divine attribute and tool, known as a melong (Tibetan: “mirror”), that is a potent polyvalent symbol of Dzogchen and Dzogchen teachings


Dharmapala Setrap

Posted On 20/07/2010

Setr

Dharmapala Setrap Chen or more commonly known as “The Wild Tsen” or “Setrap Protector” is actually an ancient protector who comes from the Holy Land of Bodhgaya where Lord Shakyamuni Buddha was enlightened. Setrap Protector is actually the wrathful form of Buddha Amitabha that sworn to protect the teachings of Buddhism to Lord Sakyamuni Buddha. Setrap Protector is brought to Tibet by the translator called Loden Sherab (Ngog Lotsawa) from India just to spread and make the dharma grow. Setrap Chen’s name actually derive from the word ” golden cuirass” and it refers to the Gold Armor that he wears in Battles, This Symbolized the battle with our minds and also the spiritual side with the Demons of both inner and outer.

Setrap Protector is an ancient Protector that exists before our age and sworn to protect the teachings of Buddhism to Lord Sakyamuni Buddha himself and renewed his vow with Guru Rinpoche. At that time Lord Setrap’s Practices are most commonly practiced in Buddhist Monasteries in both Nalanda and Bodhgaya in India. Traveled with the translator called Loden Sherab to the Land of Snow (Tibet) from India just to spread and make the dharma grow. Just before Loden Sherab starts his journey to Tibet, the abbot of Bodhgaya Monastery was said to have entrusted him with Setrap Protector for the success in growth of Buddhism in Tibet.

Setrap Protector being the warthful emanation of Buddha Amitabha has been the protector for Ganden Shartse Monastery one of the two college of Gaden Monastery for many hundreds of years. Setrap Protector’s tasks among these degenerate times are good in pacifying our obstacles and also to make conditions conducive for everything good; namely the practice of dharma which leads to our eternal happiness. His role of being a warthful emanation is very similar like angry parents towards their child. Although sometimes our parents seems to be angry at us, but the anger is always motivated by love and concern towards their child’s well being. Buddha Amitabha emanate into this wrathful form is to direct into our inner and secret defilements of our own attachments, anger, ignorance and or ego. As an “Enlightened Buddha” despite his wrathful outer looks, Setrap Protector is well known for accomplishing the deadliest and swiftest destruction for all inner, outer and secret obstacles. As stated in the “Setrap Puja Book” (Shartse Jewel) the cudgel that Lord Setrap holds with his right hand are made of ‘sandalwood from the forests of Malaya’ – (Malaya in now known as Malaysia). As a proof of a being a devoted protector of Buddhism, Setrap Protector actually sew Guru Rinpoche’s shoe to his crown when he renewed his vow as a proof.

Therefore Setrap Protector is “One of the Best” of the Enlightened being that we can pray to when we have any obstacles to pacify, especially those who keeps us away from Dharma.

Source: http://www.lordsetrap.com


Dragon’s sons

Posted On 07/07/2010

It is a myth saying that the legendary Dragon has nine sons and each had a strong personality. There are no general agreement as to what the Dragon’s sons are called, however, all the cravings of these mythical creatures that can be found on ancient temples, relics and buildings. The names and description provided is one of the most commonly said names and descriptions of these mystical creatures:

1.

The first son is called Bi Xi (贔屭), is the most powerful and looks like a giant land turtle, normally carved on stone base of tablets.

赑屃(bi xi):形似龟,好负重。一般在各地的宫殿、祠堂、陵墓中均可见到其背负石碑的样子。在龙子的各类说法中赑屃一般都排在九子之首

2.

The second son is called Li Wen (螭吻), looks like a beast, and is always found on the roof because it likes to look at all directions.

螭吻(li wen):喜欢东张西望,经常被安排在建筑物的屋脊上,做张口吞脊状,并有一剑以固定之。

3.

The third son is called Pu Lao (蒲牢), looks like a small dragon, and likes music and also likes to roar – thus it is a common decoration found on the bridge of stringed Chinese musical instruments and bells or gongs.

蒲牢(pu lao):有摇滚气质,爱好音乐,也爱吼叫。古代乐器编钟顶上就用它来装饰,寺庙大钟上的钟钮上也可见到他的身影。

4.

The fourth son is called Pi An (狴犴 pinyin bìàn), looks like a tiger, and is so powerful that it can be found in prisons.

狴犴(bi an):掌管刑狱。常被装饰在死囚牢的门楣上,因其形状似虎,所以民间又有虎头牢的说法。

5.

The fifth son is called Tao Tie (饕餮), loves to eat, and is always found on ancient bronze.

饕餮(tao tie):美食主义者,性贪吃。夏商时期出土的青铜器上经常可见饕餮纹,为有首无身的狰狞怪兽。

6.

The sixth son is called Suan Ni (狻猊), has the thinkings and values of Buddhism and likes places that are with incense smoke, thus it is frequently seen carved on the legs of incense burners. It is the celestial animal as seen ridden by Wen Shu Pu Sa.

狻猊(suan ni):身有佛性,喜好香火,在香炉盖上可见。而且狻猊还是文殊菩萨的座骑。

7.

The seventh son is called yaizi (睚眥) has a violent nature and likes to kill. Often found carved on sword or knife hilts because of its violent nature.

睚眦(ya zi):性情凶残易怒,喜欢争杀。民间成语“睚眦必报”所讲即为此物。通常在一些武器的柄上或是尾端的环上可以见其雕像,以加强杀气。

8.

The eighth son is called Jia Tu (椒图) and looks like a Snail Clam and has a mild nature. Normally found on ancient doors as a door knock and also to keep thieves away.

椒图(jia tu):形似螺蚌,性情温顺自闭。所以将他安排在门上衔着门环,免得小偷光顾。

9.

The ninth son called Pi Xiu (貔貅) and has a big mouth to eat fortunes and wicked persons. It does not have an anus, so whatever it eats, it will not escape out.

貔貅(pi xiu):在南方及东南亚一带都称其为龙的第九子,大嘴无肛,只进不出,专吃钱财和恶人心肝,乃姜子牙的坐骑,招财辟邪。其中在翡翠雕刻里面貔貅是最受欢迎的,广被民间流传,预示财源滚进。


Energy Vampire

Posted On 06/07/2010

by Dr Silvia Hartmann

What Is An Energy Vampire?

All people have an energy body, and energy exchanges between people happen all the time below the threshold of conscious awareness.

Most people only notice that they have been in the presence of an energy vampire when that person has gone and they find themselves depleted of energy and lacking the will to live, as though all their enthusiasm, excitement and joy of life had been quite literally “sucked out of them”.

Sometimes, people then become aware that they have been interacting with an energy vampire, someone who takes energy but doesn’t give anything back and learn to avoid such people.

More often however, because so little is known about energy exchanges between people, someone who was drained by an energy vampire will think they’re just under the weather, a bit depressed, haven’t eaten for a while, or find any other form of explanation as to why it is that they’re feeling so low.

When a person is forced to share a space with an energy vampire for any length of time, or even finds themselves in a relationship with such an energy vampire, they can absolutely become very depressed, very low, develop immune system problems and eventually die from this.

Here is another bridge to the general idea of vampyrism – a sick person is low on energy and will become an energy vampire quite automatically, as they need energy to come in, but have nothing left to give from their side.

They can drain a caretaker who isn’t aware of these processes to the point that the caretaker now becomes needful of energies, and they themselves turn now into an energy vampire as they attempt to replenish themselves from others – thus passing on the “infection” to the next person, who passes it on to the next and so forth.

An Energy Vampire is any person who sucks out more energy in their energy exchanges than they (can) return in kind.
Protection Against Energy Vampires

People have in general automatic protection devices from energetic attacks of this nature. These are called shields and they are energy forms that one person puts between themselves and others to stop connections being made through which energy could flow between people.

Anyone who lives in a big city, for example, will know how highly shielded against each other the people there are, and how difficult it is to make any kind of connection, a form of intimacy, through which energy may flow.

As just about everyone in modern society is short on human energy, we have a situation where nearly everyone is a potential energy vampire to everyone else, if they were not separated from each other through their shielding.

However, the more shielded a person is, the less energy in general can enter their systems, and the more hungry they become in turn. This may play out in then transferring “the hunger” for energy to trying to eat their way out of it, or engage in addictions of all kinds to fill the void.

For most people, children, animals and nature provide energy food to help them replenish themselves every so often so that their systems don’t break down altogether; but without direct human energy exchanges between powerful adults, it’s never quite enough and a state of constant starvation as well as a constant quest to seek that missing energy is the norm amongst modern 21st century people.

So what we can notice here is that even though there may be a few extreme people out there who are deliberately and with malice of forethought stalking victims to suck in their energies and give nothing back in return, and who have actively learned how to do this, the vast majority of human beings are all energy vampires to each other and don’t even know it.
Feeding An Energy Vampire

The first response people have when they realise that their mother, brother, best friend, work colleague or next door neighbour is an energy vampire is that they will run away as fast as they can and avoid contact with that person.

If that is not possible, for example because of societal restraints and punishments, as in the case of parents looking after their tiny energy vampires, or caring for a sick older relative or spouse, people will automatically increase their shielding as much as they can and disassociate themselves behind that shielding.

However, this protective movement also cuts them off from other sources of energy which might have replenished them, and of course it makes the attempts from the energy vampire to get some of the good stuff ever more desperate, causing a huge variety of the so called “attention seeking behaviour disorders”.

It is possible to establish a flow through of energy through a person’s energy body, taking in energy from the Universe itself and channelling it through one’s own systems, so that when an energy vampire comes along, they can draw energy out as much as they like, it is endlessly renewed as new energy flows straight back into and through the other person. The more the energy vampire takes, the more energy flows through the other person, and the better they feel in turn.

Examples of this happening can be observed in the very few “special” people, nurses, parents and carers for example, who are not depleted even after many hours spent with energy vampires but instead, seem to “shine ever more brightly” the more they give.

If a person can learn to do this channelling of energy through themselves, there is no longer a need for shields; they can feed any energy vampire and satisfy them, and in doing so, feel ever more recharged themselves.

The fed energy vampire then also ceases to be an energy vampire and may themselves become broadcasters who can feed others who are in need, at least for a time.

If they don’t learn how to establish the “flow through” of energy themselves, or if they are young, old or sick, they will need more energy from others to keep their systems working, and alive.
Learning More About Energy & Energy Vampires

Understanding basic energy exchanges and how energy works in all of our lives is probably one of the most profoundly life changing and life enriching lessons a human being can learn.

We are all energy vampires on some level, and will definitely become energy vampires if we get sick or experience accidents and malfunctions.

To be able to control how we take energy from other people, to learn to take energy from other sources such as the environment, the weather, animals and plants, metals and all occurrences of nature is a LIFE SKILL with profound repercussions on how much people will like you, how happy you can ever be, and what you can achieve with the energy you’ve got in your life.

Conversely, how to spot an energy vampire and to be in a position of choosing to feed them or to shield against them is a huge protection to your health and sanity.

Energy exchanges are all around us. They are PRIMARY reasons for people acting up, acting out, getting sick, succeeding or not succeeding, falling into addictions, engaging in self destructive behaviours and so much besides.

It is high time that we paid more attention to the energy vampires amongst us, become aware when we turn into energy vampires, and learn how to manage our energy exchanges as successfully as we manage our bank accounts, or even a lot more so – a man with many friends is never poor, as the saying goes, and the first way into absolute popularity is to stop being an energy vampire, and becoming a person that leaves others energized when they meet you, because that makes them like you, that makes them experience you as a good thing in their lives, and that’s what makes people love you, in the end.


无为

Posted On 15/06/2010

什么是有为法呢?

凡是有生灭相的,都是有为法。有为法是生灭无常的。
举例子说,名闻利养,皆是有为法,如梦幻泡影。兴衰、毁誉、称讥、苦乐,皆是有为法。大家不要随着有为法转。

如果广说的话,凡是世间事相,皆是有为法。我们对有为法,可以知道,不可以住着。因为有为法是缘起的,缘起无性,住着就是遍计执。

什么是无为法?

( quote from some where……………….)
首先我们看什么是有为法。凡以自己的意识对客观世界进行描述界定并以此作为自己行为和思想的准则的想法和做法就是有为法。

佛说:一切有为法,如梦幻泡影,如露亦如电,应作如是观。

有为法是梦幻泡影,是朝露,是闪电,它昙花一现,瞬息万变,所以,用有限的人生去追求瞬息万变的昙花一现犹如在追求梦幻泡影,最终一场空。

大慈大悲的佛为了避免我们陷入梦幻泡影,最后告诉我们他什么也没说,什么法也没讲,他所说的只是过河的筏子,他的话只是我们从一个境界进入另一个境界的桥梁。

佛要我们去哪里?他要我们进入无为法中,他说“一切圣贤皆以无为法而有差别。”那么,到底什么是无为法呢?

“如来所说法,皆不可取,不可说,非法,非非法。”——这就是无为法。只要法可取,可说,它就不是无为法,而是有为法。

真正的大师是解放人的心灵的,而不是给人套枷锁的,一切圣贤品质的优劣在于看他为众生的心灵铲除了多少藩篱,解除了多少桎梏,也就是说所有的圣贤都是相互有差别的,这个差别在于看他们在无为法道行上的深浅。

佛在灵山法会上讲来讲去,最终觉得怎么讲都无法完美,所以灵机一动,发明了禅,“不立文字,直指人心,”一切的讲法,都是开启灵觉的方便法门,与其给瞎子讲解大千世界的奇妙绚丽,不如直接治好瞎子的眼睛,让他自己直接去看。

耶稣也说,若我们的眼睛是明亮的,我们的内心也是明亮的,若我们的眼睛是昏暗的,我们的内心也是昏暗的。

老子说是以圣人处无为之事,行不言之教善为道者,微妙玄通,深不可识。圣人抱一为天下式等等,可以说整部〈道德经〉就是专门讲无为法的。

六祖慧能认识到:一切万法,不离自性。自性本自清净、本自具足、无生灭、无动摇、生万法。不识本心,学法无益;若识自本心,见自本性,即名丈夫、天人师、佛。

一切圣贤其境界不同,造成差别的主要根源在于对无为法的认识和引用。

教导人做好人对吗?难说。

教导人不吃肉、不淫欲对吗?难说。

教导人吃肉、淫欲对吗?难说。不可说。

曾经一句话:对不执着的执着也是一种执着。奥妙就在其中。

无相思维是对无为法的最好注解,一切圣贤的差别将取决于所达到的无相思维的境界。


Posted On 15/06/2010

天泽履,君子坦荡荡,足所依也。是恩泽。履,有礼,更要有理,正的刚健。


老友鬼鬼。。。。。。。。

Posted On 28/04/2010

Lee and Ng were old neigbours, they both live in the same block ,same level but jus 2 doors away…..for 20 over yrs

Lee is in his early 50, he is a typical civil servent , serving in a gov ministry for almost 30 yrs, he dun drink dun smoke dun gamble, all he care abt is his job stability and his 2 son studies…

Ng is in his late 40, he is a “retired” gangster…he drink , he smoke and he gamble …..he is a part time horse betting book maker..he never bother much with his family, his concern is whether gt enough money to gamble…bo…

both of them are friends for 20 over yrs………..

one morning, while lee was on his way to work, he met ng at the lift door. Ng was there waiting for him, he ask lee for a 200 loan , lee refuse cos over the yrs he had lend him too much n he never repay him as promised, so this time Lee was very firm in rejecting him…

the unsuccessful loan make ng angry n start to shout n make nasty remarks on lee…lee gt fed up and jus quickly went into the lift n leave for work when the lift door open………………………..

After a hard day work, lee went home, he had totally 4got abt that morning incident…when the lift reach his storey of his house, and open, he again saw Ng standing infront of him…he gt annoyed and quickly siam him n dash home…he dun want to hear any more of his rubbish…

when he reach home, and was undressing himself for a bath, he heard his wife start to mumble to herself..he ask her wat was she saying, his wife told him…his old friend Ng were dead…die of heart attack that afternoon….Lee was shocked! cos jus abt 10 min ago he jus saw Ng at the lift…

He scolded his wife for tokking rubbish, n told her he jus met Ng at the lift, n this time , his wife gt mad…she thinks her hubby was old n illusioned…..both start to argue….lee wife decided to drag Lee to ng house to prove him wrong….Lee was totally shocked! cos ng son confirmed his father death…..

Lee nearly fainted….he hold his wife hard n very very seriously told his wife wat he hv been thru with Ng that whole day….seeing his hubby sooo serious, Lee wife buy his story, but at the same time gt worried…cos this mean that Lee have met a ghost!!!

the couple quickly went to the nearby joss paper shop, bot lots n lots of joss paper , intended to burn for ng cos, they scared Ng will come bk to huant them becos of the loan rejection jus b4 Ng death….

it took them abt 2 hrs to finish burning the paper…n asking for forgivness, lee felt better after it.. n went bk for an early sleep….however that night Lee keep hving nightmare…….n this nightmare countinue everafter………

after 5 weeks of nightmare n disturb sleep, lee was totally shattered,
his weight drop alot n his face was pale like paper…but things din stop jus there….dun noe from which day start, lee start to gamble…!! he will go for horse betting every mid week n weekends…..n he start loosing lots of his saving…his attitude to his family was also totally change..he treat his kids very rough n even beat his wife when she tried to stop him from going betting….n the most incredible, lee start to smoke…

Mrs lee was totally shatterd, n shared her story with one of her close friend who is my client n my client pursude her to engage my service cos she suspect her house fengshui gt problem…

mrs lee called me and make an appointment with me for a fengshui audit…..n i stupid stupid accept the case thinking its jus normal fengshui case..

On the appointment day, i went on the appointment time to lee house, when i reach the level n as the lift door open, i saw a man staring hard at me …i gt abit shock n look closer..n realise its a spirit…usually i will act blur when such cosmic friends gt near me.. but this time seems like he know i can see him…n i cannot siam..

I ask him wat he want…he told me, not to b a kaypo n quickly go bk…i smile n ignore him n jus walk my way to mrs lee unit…In my mind..i already know this time its not jus a simple fengshui audit case liao….

i went into the house n act like nothing happen…Mrs lee start to tell me abt her house recent happening n mr lee changes…

I asked her if there were any 1 jus pass away in the neighbourhood, she told me yes and relat to tme the whole incident abt Ng death..
after listening…alot..i went to his house altar and enquire her house 地基祖 for more infor..n confirmed that mr lee was under Mr ng ‘s spirit influence liao…which is wat we always call….卡阴。。。

As its not a fengshui problem i told mrs lee there is no need for any fs audit, let jus wait for Mr lee return…after abt 40 min, Mr lee came bk ..

His body was cover with green energy…..n at the pt he saw me, he wanted to chase me out of the house, but Mrs lee stop him n told him , he 撞邪! he simply refuse to listen , jus keep yelling at me , wanted to chase me out of the house….i was not affected, jus quietly stand there seeing both of then sturggling..cos i noe he is under the spirits influence…i start to summon my ling energy n chant …my chanting irritates mr lee n he start to gt violent…he tried pushing me out of the house while Mrs lee struggle to stop him…dun noe after how long, mr lee seems to b lossing lot of enrgy n start to b weak,,n the fall on the ground n fainted…Mrs lee was shocked n scream n keep trying to wake him out…she keep asking me how…how how..
I din answer her, luckily i bot some of my instrument along, i use ling li and draw some mantra logo over lee’s body n seal his crown chakra..
i used 不动明王 mantra trying to lure n capture ng spirits but no responding…a very very crafty spirit…i noe i am not able to deal with him on the spot..wat i can do is cleanse mr lee and seal the house…
after helping to put mr lee onto the bed, i instructed mrs lee not to let him go out of the house for 3 days and must bathe him with 解阴水 for 7 days.. n reminder her, its normal for him to b blur and vomit for this 7 days..n after which he will b fine…mrs lee tot the story end there n happily pass me an ang po, n i leave…

however in my mind, i noe my case is not ended…cos the spirits will not rest ! im jus buying time, hoping i will b able to capture the spirits within this 7 days, if not he will surely go bk n haunt lee…

that nite at home, i did a 不动明王息法,trying to lure Ng spirits but fail..
n for the following 3 days..my ritual seems to b totally fail…n this time i myself gt panic..cos this ritual hv never fail me…something is very wrong…..i use all ways n method of divination trying to find out the cause, but simply no work…lost..totally lost….trying to calm myself n regain my clarity…i did a deep meditation for 3 hrs…
my guardians came…they told me…ng hv gt his “license” to gt lee n thus none of my fa will work..n none of the divine will help me….i beg my guardian to give me a solution….my guardians throw me a phrase..n leave…their hint hits me hard! n quickly do a 替身法 for lee using a tree…..

the nex 2 day….the poor tree gt uprooted and all the leaves turned brown..n i noe it finally work!!!
i called mrs lee n went bk to their house, mr lee hv slowly regain his concious and i explain the whole case to him…

ng n lee hv karmic debt in pass life..he harm lee not jus becos of this life issue…although the 替身 hv some how sacrifice in return for him..but it wun last for long..to ensure his future ‘safety, he hv to

1>ensure his life force energy is always well maintained..as he is not a 先天灵, i cant teach him my ling cultivation but i taught him another meditation method to help him to boost his life force..n he hv to do it everyday without fail for the rest of his life…

2> keep chanting 往生咒 for Ng, 49 times per day for his rest of his life

3> full time life long vegeterian

he wah n wah .. i told him.. his karma debts is still not settle with ng, im jus fooling him nia, if he dun follow my “prescibtion” he will come bk..again..he gt scared n say he will follow…but i really doubt it.. however..i told the couple, i will not help them again the next time if he tio again if becos he din follow my instruction…n i make my vows ……
haiz…pai tan sia…


求子= 求苦

Posted On 08/02/2010

well it hv been so long i nv update my blogs.. cos most r common cases no need to blog …..

for the pass 3 months i see many fs for childless couples..n also doing 超度 ritual for abortion couples… its so ironic they r so many couples dieing to hv kids yet there so many dieing to abort their kids….

LG n her hubby see me the 1 st time in 2006…they r dieing to hv kids… but i gave them very sad news that according to their ba zi they were nt destined to hv any… Lg was quite piss wif me.. n the session ended by her storming away… then in 2008 … lg called me 1 day.. she purposely called to scold me lousy cos doc hv confirm her pregnancy then… of cos i was quite disappoint with my lousy prediction…but i jus hv to let go… few month ago, lg hubby called me to make a house call appt.. i was shocked… n i accept it… when i reach their house on the appt day, lg n her hubby greeted me warmly… we chat abit of bo liao stuff, then i asked them for the real purpose of asking me come… lg face change n she walk to her room n came bk with a kid in her hand, she pass me the kid n signal me to carry… i love kids n happily i carried her. i look at the kid n i gt a shock!! she hv an abnormal face n i saw her legs were actually deformed….

my tears spilled uncontrolably..i use my ling energy to read her pass life n i saw a fish…. its a fish ling going for her 23 times of recarnation… it hv not fully develop to b recarnated as a normal human form….

the couples appolagise for their rudeness in the pass n hope i can help the girl… i explaine the ling progression theory to them n told them its immpossible for them to hv this kid, they must hv done something more to hv this kid…..

they told me in a very pai say tone… after i told them they will nv hv kids, they were very depress n intro by some relatives, they went to malacca, a temple to pray for a kid n months later lg gt preg…

i ask for the diety they pray to… i checked with my 无形 friends…then i understand the whole story… the diety they pray to actually arrange to gave them this fish ling developing kid after he saw hw wu sim the couple is n they actually tell the diety they dun mind wat kind of kids, they will love it…

i told the couples abt my finding they were shocked! n start curse n swear… i. stopped them n explain to them its nt the diety fault…. they r destinated nt to hv kid… they wana play with karma n thus they gt this as a result .. so nothing to blame… its jus karma….

i taught them proper way of bring up 动物进化灵。。n left with a mix feelings…relieve cos i hv never miss calculate… sad…y man kind hv to so 执着。…. always believe in wrong beliefs n when thry noe they wrong liao, they expect they shld b forgiven n remedy shold b given to them….
haiz… 一切随缘、莫强求!!!!!!


息灾增益法会@ 灵宗堂

Posted On 28/11/2009

如是因如是果。。。。。。。。。。。。。

因因缘而生。。。。。。。。i gt to met My guru Pema Tinley, and because of him, 灵宗堂 took it very 1st step in introducing itself to public….

We had our very 1st public puja at 灵宗堂….as 灵宗堂 is nothing but a very very small hall centre, it makes the  planning and working of the puja a rather tough job….

However becos of the the members diligent co ordination, the puja was held wholesomely………

Really a big thanks to all fellow LZTees……..

I believe 1 of the most important attributes of cultivation is to help ppl….thus  doing pujas is a very direct way to benefits lay ppl who r not ready for cultivation…or to ppl who hv obstacles in cultivation…

may this be the 1st of the many many pujas that is to be held at this ever growing 灵宗堂…………

gambate 灵宗堂!


Lock Road ,Gilman village

Posted On 08/10/2009

Was egage for a FS service by Vexxxx at the place…

never heard or been there b4. However was surprise to see a “6 year ago ” Demsy rd there…many restaurant and pubs…erm intresting place.

Had a short talk with the male English boss n lady local boss of the restaurant,

can tell they r really serious abt their business…really put their passion into the business..(they  even make their own Ice cream..wow..)

however the business there wasnt that ideal…

i walk around the place, very nicely made up…check the fengshui..erm..nothing much, n can say the fs was pretty good…

guess the problem is not micro but macro…as in the whole place is not properly marketed…and also the macro fengshui of the whole place gt problem…

wasted…good micro fs, capable boss…but lousy macro fs spoil everything..

if all the occupier they could join hand, i believe with my fengshui help ..this place will fare very much better than Demsey Rd ..or even boat Q……..


拙火

Posted On 18/09/2009

拙火梵文叫做(kundalini)昆达里尼,中文除了拙火也有翻译为灵力,灵热或不翻译直接取其音称为军荼利,孔达里尼等。古代印度瑜珈士在修练过程中发现人体内有股先天跟随来的能量潜藏在脊椎底部与会阴相接的地方,他们认为该能量像一条卷曲的蛇一样藏在身体底部,所以又叫他灵蛇,灵热,因为一般人的这股能量未经修练终其一生都处于潜伏状态,所以又有另一名称叫做睡眠女神。千年以来,许多瑜珈士们努力想要唤醒她。十世纪(北宋时期),西藏的马尔巴译师越过喜马拉雅山进入印度,向当时印度伟大的那洛巴祖师学得瑜珈的所有精髓(后世称为那洛六法),其中最首要的便是拙火之法。

 

拙火瑜珈-概述

   

几千年前的中国修练者也发现有这个东西,当时把它叫做先天之气,对于修练这先天之气的过程与方法,中国人于此与印度瑜珈相比有异曲同工之妙。

一般人终其一生都不会唤醒此能量,只有代代相传获得正确修练方法的人能唤醒它,修练过程十分艰苦。拙火觉醒的过程有可能猛烈粗暴,让修行人痛苦不已。但唤醒此灵热可以转化这粗糙的身体成为精细,超越一般肉体而得到特异功能,甚至长生不死。所以瑜珈士们特别强调它。以下引述SwamiSivananda的著作:“KundaliniYoga”其中一段话,让各位知道拙火瑜珈的重要性。

“在拙火瑜珈中,全身之创造力与支持力,实与大自在相运合。瑜珈行者,激励拙火,引自己到大自在处,拙火力生起与大自在相合,则成三摩地及心性之证知。即是拙火所赐之智慧,拙火本身即是智慧。瑜珈行人,将拙火醒起之时,即得智慧与光明。

拙火瑜珈-方法

 

唤醒拙火,有各种不同之方法。谓胜王瑜珈,哈达瑜珈等。修拙火瑜珈人云:更无有法超过拙火者,其所得之三摩地为最完备。其理由是,禅定瑜珈中,由离世事及集中心意,令心智能力生清净觉受,不为心所阻碍,能得成就。此揭露觉受之成绩,全依定力,观想力,及离世俗力。换言之,拙火是一切力,其本身即是智根,于其被瑜珈士醒起之时,则赐智慧及究竟解脱。复次,拙火不但是由定而得之一种三摩地,亦是生命中心力,运用心与身二者之力。此所云之连合,比其余任何方法为完备。虽然两种皆令心识消失,然在拙火则不只心而身亦如是。因其指挥中心力与顶轮之大自在王会合故,此会合即是三摩地,能生大乐,为禅定瑜珈者所无故。

拙火瑜珈行者,有正确与满足之乐及解脱,所以此瑜珈为所有瑜珈之首,修身瑜珈行者能将睡眠之拙火唤醒时,则能向上打通各脉轮,激励其热烈运作。在其一层一层上升之时,能将心完全打开,所有烦恼及贪嗔痴皆得消灭。瑜珈行人可得各种见解,能力,福报,智慧。于其达上顶轮时,瑜珈行者可得极大智慧,福报能力,以及诸悉地(成就),如是则达于瑜珈梯之最高层,完全得身心解脱,得一切自在无碍,成为一满开花之瑜珈士。“

如前所讲,修练拙火的过程十分艰苦,除了要有严谨无比的生活规律之外,还要远离一切欲望与无谓的体力消耗,所以一直以来多是专业修行人才可以办到。现代许多人把练气功或静坐时身体的微微热感误以为是拙火发动的现象,这是错误的,或者以轻松的态度动作想要发动拙火,也是办不到的。真正的拙火发动起来猛烈无比,没有有经验者在旁指导,容易以为是生病,甚至因为精神面的锻炼不够,就变成我们时常听到的“走火入魔”了。


KUNDALINI ENERGIES 昆达里尼能量

Posted On 15/09/2009

KUNDALINI ENERGIES

昆达里尼能量

(瑜伽教理中的)生命力(据认为蜷伏在尾椎部,当上升至脑时,即激发悟道)

Stretching back into the corridors of time, Asian religions have spoken of a mystical force called the ‘Kundalini’. Throughout history many names have been given to this power. Orgone, esprit, loosh, prana, elan vital, and bio-electricity are some of these names.

回到时间隧道,亚洲宗教已经谈到称做“昆达里尼”的生命力。整个历史多次给这种力取了很多名字。生命力,才气,loosh,prana,热烈的生机和生物电就是这些名称的一部分。

The rise of the kundalini is linked with a warm liquidly magnetic energy when it rises up the spine. Physical symptoms connected to the opening of the kundalini may include crackling noises at the base of the neck, and unexplained headaches – but be careful about attributing these symbols to rising kundalini energies. Often they have a medical cause that needs the attention of a physician.

当昆达里尼由脊骨上升时候,它的升起和温暖流畅的磁能连接在一起,昆达里尼的开启与身体症状联系一起的包括脖子底部烤肉皮的噪音以及无法解释的头痛-但是小心将这些符号归于到昆达里尼能量上来。经常它们有医学原因需要医生的诊断。

Kundalini energies are sometimes triggered by a blow to the head or other physical trauma timed by your soul to awaken your psychic journey and innate abilities.

有时头部受打击或其它身体外伤昆达里尼能量同步被灵魂触发唤醒你的精神旅程和天生的能力。

Releasing the Kundalini energy too quickly can have serious emotional effects on a person. One should not attempt to open this thrust of energy if one is not in a balanced psychologically. This is not for those with manic depression or bi-polar disorder.

一个人释放昆达里尼能量太快可以有严重的情感影响。如果一个人心理上不平衡,他就不应该尝试打开这个能量推力。这不适合狂躁消沉或bi极混乱的那些人。

The manifestation of the Kundalini energy – frequency of vibration – links with the Sanskrit term ‘Chaitanya’ – the integrated force of your physiological, mental, emotional and religious bodies.

昆达里尼能量的显现-振动频率-与梵语‘Chaitanya’连接在一起-你生理、精神、情感和修道身体综合的力。

Kundalini literally means ‘coiling,’ like a snake. Energy and consciousness – moves in spiraling motion – coils – loops – the snake. This is a metaphor for the spiraling energies of consciousness – which is our reality of thought and is explained by Sacred Geometry the loops are the loops of time – the slinky effect – time as an illusion played out in a physical game of polarities – duality emotions.

昆达里尼字面意思就是‘盘绕’,像一条蛇。能量和意识-以螺旋运动感应-盘绕-环-蛇。这就是意识的螺旋能量的隐喻-意识是我们思想的实相被神圣几何学解释的环就是时间之环- slinky作用-时间是由极性的物理游戏扮演的幻想-二元情感。

In the classical literature of Hatha Yoga, kundalini is described as a coiled serpent at the base of the spine.

在瑜珈气功古典文学里,昆达里尼被描绘成在脊骨底部盘绕的大蛇。

The coiled and dormant ‘feminine’ energy, refers to the vast potential of psychic energy contained within us all. It is normally symbolized as a serpent coiled into three and a half circles, with its tail in its mouth, and spiraling around the central axis (sacrum or sacred bone) at the base of the spine. The awakening of this serpent and the manifestation of its powers is a primary aim of the practice of Kundalini Yoga.

盘绕和沉睡的‘女性’能量,引用我们身体内部全部巨大的精神潜能。通常以盘绕三圈半的大蛇来象征,嘴里含着尾巴,而在脊骨底部盘绕在中央轴(骶骨或神骨)上。蛇的唤醒和她力量的显现是修习昆达里尼瑜珈主要的目标。

The image of coiling, like a spring, conveys the sense of untapped potential energy that will spring into action soon. For now we remember in small doses.

盘绕的图像,像一根弹簧,传递未打开的潜能感觉,潜能立刻以弹簧起作用。因为现在我们回忆起一部分。

Kundalini can be described as a great reservoir of creative energy at the base of the spine. It’s not useful to sit with our consciousness fixed in our head and think of kundalini as a foreign force running up and down our spine.

昆达里尼可以被描绘成脊骨底部创造性能量的巨大储库。看做我们脊骨上下流动的外力暂时照看我们的被固定在头脑和昆达里尼思想意识没有用处。

The concept of kundalini can also be examined from a strictly psychological perspective. From this perspective kundalini can be thought of as a rich source of psychic or libidinous energy in our unconscious.

昆达里尼的概念也可以从严格的心理透视被检查。从这透视昆达里尼可以被认为是精神或我们无意识性欲能量的丰富来源。

In the classical literature of Kashmir Shaivism kundalini is described in three different manifestations.

在克什米尔Shaivism古典文学里,以三个不同的表现来描绘昆达里尼。

The first of these is as the universal energy or para-kundalini.

首先这些被看做普遍的能量或para-生命力。

The second of these is as the energizing function of the body-mind complex or prana-kundalini.

其次这些被看做身体头脑联合体或prana-生命力的强化功能。

The third of these is as consciousness or shakti-kundalini which simultaneously subsumes and intermediates between these two.

第三这些被看做同时包含和这两者之间媒介的意识或者shakti-生命力。

Ultimately these three forms are the same but understanding these three different forms will help to understand the different manifestations of kundalini.

基本上这三种形态是一样的,只是理解这三种不同的形态将有助于理解昆达里尼不同的表现。

This energy is also related to one’s personal storehouse of ***ual energy. Kundalini takes ***ual energy in its raw form and converts it into fine spiritual energy of an extremely high frequency, which then allows the fruition and activation of paranormal activities such as good quality OBE’s, telepathy, matter/energy conversion, and communication with entities that inhabit the vast areas of our multi-dimensional universe.

这能量也涉及一个人的性能量仓库。昆达里尼获得自然形态的性能量而将它转化为纯粹的非常高频率的精神能量,于是精神能量允许超正常行为例如好品质OBE、心灵感应、物质/能量转化与居住在我们多维宇宙广阔地方的实体沟通的实现和激活。


RESULTS OF OPENING THE KUNDALINI

开启昆达里尼的结果

–         Activating Your DNA!

–         激活你的DNA!

–         Opening your Clairvoyant and Clairaudient abilities.

–         开启你的透视和超听觉能力。

–         Feeling connected to the oneness of the universe

–         觉知与宇宙大一连接上

–         Your mind feels expanded in its quest for higher awareness and knowledge

–         你的头脑感觉扩展以探索更高的觉知和知识

–         Allowing your ego to step aside and connecting with higher frequency of thought and consciousness

–         允许你的自我退让以及同更高频率的思想和意识连接起来

–         Feeling unconditional love, peace, and connection with spirit

–         感觉无条件的爱,和平,与灵魂连接


Human….ur name is SELFISH!

Posted On 13/09/2009

http://thecovemovie.com/

http://www.savejapandolphins.org/


My Bro / My Dog /My Mother…………..

Posted On 28/08/2009

My Bro…..

 

Mei Yun was a typical malaysian ger working in Sg, she had worked in Sg for 10 years. She had earned herself quite abit of saving and higher education in Sg . She was 28 then …everytyhing was fine except that she dun hv never had a boyfirend…

She had a ba zi consultation with me regarding this matter, i had recounted her ba zi a total of 7 times…this is the 1st time im doing it so many times for this 5 yrs…reason becos..no mstter hw i count she shyould hv been married off 5 yrs ago….during the consultation i told her the truth, she admit that she does hv a suitor 5 yrs ago, but not knowing wat was reason, he jus gone …  I looked at her n try to see her energy…a bit yin..but was fine…well…while i was running out of ideal, suddenly a spirit  came n sat nex to us…i was thinking to myself…this spirit really trying to dig his own grave…i was abt to blast my ling energy at it..when suddenly i looked at him closely..he looks  very very much like mei yun…

i asked mei yun does she hv any past away siblings…she said yes,a bro but was long long ago…i describe the spirits looks to her, she was shock , hw come i know ….at this point of time..i know y till todsy she is not married…

mei yun  & her bro were very close then in malaysia during their childhood days. ….but when they were 8, both of them met a very horrible accident n her bro was killed …after her bro death mei yun cried for months, she want her bro bk badly, even during the burning, she reminded her bro not to leave her behind…n since then, mei yun dreamt abt her bro most of the time….mei yun strong intention of keeping his bro hv cos her bro spirit to be unrest n accompany her all this yr, as he was die at the age of 8, his spirit hv not grown since then, as a bro he protects his sis, so whenever any guy wana gt near her, they will b “chase”  by him…

I explain this to her….she was exceptionally calm…she believes me cos she can always  feel her bro present..n she was always lucky enough to avoid all accident of harm…

I did a chao du ritual for her to comfort her bro n try to coax him bk to his world…fails… becos of the amt of year his ling n mei yun ling were stuck together had actually creat a strong bonding ……

I seek my guardian advise…answer…no

well i can only say… its man’s ignorant that causes  his downfall………..

#####################################################

 

My Dog

 

When to the Tan’s family for fengshui audit, its a family with a loving mid age couple n 3 daugthers…

after telling them abt their fengshui cures, was treated with some exp chinese tea, over the tea session, i share with the family alot of my pass intresting exp, half way thru the session, Mrs Tan asked me things on skin disese n i shared my exp… both the couple then drag their 2nd daughter, Tracy to the room, not knowing wat happen, i gong gong wait….then suddenly, they call me into the room, Mrs Tan told me that Tracy was actually tortured by a skin diesease for 3 yrs, consulted mnay many doc, tried all type of  medicine, nothing works, tracy unbottoned her clothes n show me the affected area at her chest, i was urggg…the patch of skin was badly decay, i tried not to reveal my horrible expression as i scared i will hurt the little ger dignity…

the patch was nua, n full of nong…n can see nong hv smear the chest…….

“can cure?”

“i try…..”

i ask her lie on her bed, i summon my ling energy n did a energy scan on her..slimy……cold….angry….

i realise its not normal , i sit dwn n went into meditation, i saw a dog…a handsome retriever….but unfriendly loh..

i ask  then do they hv a dog b4? they say yes but was died 3 yrs ago due to old age…

” she loves the dog very much?”

“yup, she cried day n nite when he die”

“did she say anything or promise anything during the dog death?”

“no leh”

” wait! wait ! have have, she say she will never leave him n she only loves him”

“hw long after the dog death, she tio the diesease?”

” 5 months”

” she gt a new pet?”

“no, she gt her 1st boyfriend”

i ggigle…

“you start to hv this problem, after ur boyfirend kiss ur chest?”

she…pai say n nodded her head….

the dog spirit hv actually took her words seroiusly n when she hv intimacy with bf, the dog spirit angry n did this to her so that she will forever never love others..

i tired to help by trying to force the dog spirit out using my ling energy…after many tries, i gave up cos i know if i hiong hiong d0 that i will surely hurt tracy as well…i wrote a priscribtion to them to creat a special bath water for her…n after bathing this water for 2 yrs, she might hv a chance to recover….

well….human is already very sturborn..but animal worst!!!!!!!!!!!!!!!

#####################################################

 

My Mother

Simon is a orphan since young, was brought up by his foster parents.

since young he was always lucky, he nedd not study much yet he always pass with flying colours, when friends as for his studying tips, he will say he knew the Qn b4 hand, but nobody believes him n say he selfish…

when he gt older n went to work, his ren yuan was super good, all his boss jus likes him n miri n miricarly any1 who hv disputes with him will either sick or exp bad happenings….over years he knew abt all this but he never share with any1..

he book an appointment with me after seeing my blog..

as usual i met him at that fav Mac, while walking towards him, i saw a female spirit sat beside him..but very intresting the spirit energy was running super low…

i did his ba zi anayis with him n share alot of me, so i ask him, does he miss his real mom…he silence for very long, the spirit was very anxious, i signal the spirit to calm dwn….

he said yes, i blurntly told him that his mom is actually sitting nex to us, n all this yrs all his good luck is all thanks to his mom…but now his mom spirite ling enrgy is running low..if she still hsng on , her ling will totally disintegrate,n there will never b rebirth…..

He believe me  after i explain all the details with him n now , if he is willing to whole heartedly forgive his mom, she will b release……

after 10 mins of silence…she gone…


五逆罪

Posted On 08/08/2009

佛教中讲的“五逆罪”分别是指: 所谓“五逆罪”指杀父、杀母、杀阿罗汉、破和合僧、出佛身血。

 

佛经上说:“世间福田凡有二种:一功德田、二报恩田;坏此二 田,名五逆罪。是五逆罪有三因缘:一者有极恶心、二者不识福 德、三者不见正果。”“有人杀父母已,虽复修善,是善无报。”

 

所谓“罗汉”是梵文Arhat(阿罗汉)的音译略称。在小乘佛教中 是修行者最高的果位。而在大乘佛教中仅排在佛、菩萨后面为第三 位。因为罗汉虽然修学佛法,能了脱生死,但不懂佛说第一义谛佛 法,虽信受佛说,但没有证悟本心。罗汉属于声闻四果的第四果, 也称“无极果”,不同于等觉位的大菩萨。 释迦牟尼佛的众多弟子中有著名的十大罗汉即十大弟子:摩诃伽叶、 舍利弗、目犍连、须菩提、富楼那、摩诃迦旃延、阿那律、优波离、 阿难陀、罗候罗。(侯字应为目傍无此字〕佛教中还有四大罗汉之 说,即大迦叶、君屠钵叹、宾头卢和罗怙罗。他们都是不入涅磐, 常住世间,受世人供养,并为众生作福田的。若杀阿罗汉犯五逆罪。

“破和合僧”是指挑拨离间、制造是非破坏僧团的团结。

 

“出佛身 血”是指诽谤佛法。犯五逆罪者不能受菩萨戒,不得往生佛国净土。


DISCLAIMER!

Posted On 05/08/2009

DISCLAIMER

 

PLEASE TAKE NOTE

 

I would like to put a dislcaimer here stating that I have totally no affiliation with Nuilifestyle, Yuan Zhong Xiu (缘中秀)or Zhen fo zhong(真佛宗).

I hereby do warn all my blog readers that whatever transactions you made with yuan zhong xiu, I bears no responsiblilties in any form.

http://sg.redad.com/view_print.asp?id=50301442367151656

 

 


Things that all my students should know…..

Posted On 03/08/2009

 

1、佛教的教主是谁?

答:释迦牟尼佛。

2、佛教教主的圣号怎样解释?

答:释迦是姓,译为能仁;牟尼是名,译为寂默;是称赞他圣德圆满,能运用仁慈寂静的无垢智慧,教导众生离苦得乐,所以称为“能仁寂默”。

3、释迦佛陀的父母是谁?

答:佛陀的父亲是当时印度迦毗罗卫国的“净饭”国王,母亲是拘利国的公主“摩耶”夫人。

4、佛陀出生于何时?

答:关于佛传,中国与南传二种说法,内容有点不同。

一、中国说:佛陀出生于周昭王二十六年(西元前1017年)四月初八,日初出时,即距今(西元1991年)3018年。

二、南传说:佛陀出生于西元前544年的四月十五(月圆日),距今(西元1991年)2535年。

5、佛陀的出生地在哪里?

答:在古印度的迦毗罗卫国——蓝毗尼园。即今“尼泊尔”南部的蓝毗尼,距离印度边境大约二十公里处。

6、佛陀的俗名有什么意义?

答:佛陀俗名叫“悉达多”太子,释成中文意义为“一切义成”,就是“吉祥成就”的意思。

7、悉达多太子降生时有什么瑞相?

答:太子诞生时,即向四方各行七步,右手指天,左手指地说:“我于一切天、人之中,最尊最胜,无量生死于今尽矣;此生利益一切天、人大众。”是时,九龙吐水灌沐其身,诸天供养无量妙花,大地六种震动,五色光明,遍照十方。

8、谁抚养悉达多太子?

答:悉达多太子出生后的第七天,生母“摩耶”夫人就逝世了,嗣后由他的姨母“摩诃波阇波提”(大爱道)抚养太子长大。

9、悉达多太子精通哪些学问?

答:太子在十三岁的时候,即精通四吠陀、五明等世间一切学问,又通达兵法及各种武艺。

(编者注:四吠陀即为梨俱吠陀、沙磨吠陀、夜柔吠陀、阿阇婆吠陀。梨俱吠陀是宗教的赞歌,沙磨吠陀是祭祀仪式的颂文,夜柔吠陀是祭祀仪式的歌词,阿阇婆吠陀是俗世相传的咒术。吠陀是明智的意思。五明见后第229题。)

10、悉达多太子的正妃是谁?

答:太子十六岁时,父王为他聘娶“耶输陀罗”为太子正妃。后生一子,名叫“罗睺罗”。

11、悉达多太子为什么要出家学道?

答:太子出家的动机是:太子出游时,在东门看见老人,南门看见病人,西门看见死人,因而觉悟人生苦、空、无常的道理。及游北门时,净居天人化作比丘,为太子说明出家修道的意义及其功德利益,悉达多太子遂决定舍去王宫一切富贵,出家学道。

12、太子出家后曾往何处修苦行?

答:悉达多太子出家后,曾经五年在各处参访诸仙人及九十六种外道,后来在雪山精修苦行六年。

13、悉达多太子几岁出家?他成道时几岁?

答:悉达多太子十九岁出家,成道时三十岁。

14、太子于何处得成佛道?

答:悉达多太子于“伽耶山”(菩提伽耶——金刚地)菩提树下,坐金刚座,发誓说:“若不证得无上菩提,终不起此座。”因夜睹明星而豁然大悟,成最正觉——佛。从此,大家都尊称他为“释迦牟尼佛”。

15、佛陀最初成道时说什么话?

答:佛陀在菩提树下始成正觉时说:“奇哉!奇哉!一切众生皆有如来智慧德相,但因妄想执著,不能证得。”

16、佛陀成道后先说什么经典?

答:佛成道后,最初三七日(二十一天),为四十一位法身大士说《大方广佛华严经》,教菩萨法,譬如日出,先照高山,声闻缘觉二乘等,不得而知。

17、什么叫作“五时说教”?

答:佛陀一生所说的教法,分为五个时期,因此称为五时说教。即:一、华严时。二、阿含时。三、方等时。四、般若时。五、法华、涅盘时。

如偈云:“华严最初三七日,阿含十二方等八,

二十二年般若谈,法华涅盘共八年。”

18、佛陀在世说法多少年?几岁入涅盘?

答:佛成道后,在各地说法四十九年,最后在拘尸那城外的娑罗双树间,进入涅盘,时年八十岁。

如偈云:“十九逾城六苦行,五岁参访三十成;

说法度生四十九,是则住世八十年。”

19、佛陀的出生、出家、成道、涅盘是什么日期?

答:佛陀的四大节日,有二种说法(前中国,后南传):

一、诞生日期:四月初八——四月十五日早晨出生。

二、出家日期:二月初八——六月十五日中夜出家。

三、成道日期:十二月初八——四月十五日早晨成道。

四、涅盘日期:二月十五日——四月十五日中夜涅盘。

20、何谓“八相成道”?

答:每一尊佛出现于世,都有这八种阶段:一、从兜率天下。二、入胎。三、出胎。四、出家。五、降魔。六、成道。七、转法轮。八、入涅盘。然而,大乘有住胎,无降魔;小乘有降魔,无住胎。

21、佛教于何时传进中国?

答:佛教在东汉明帝永平十年(西元六十七年),传入中国。

22、略说汉明帝派人迎请佛法的情形。

答:明帝于永平七年某夜,梦见金人(佛陀)。即派中郎将“蔡愔”等十八人,到西域去访求佛法,在月氐国遇见沙门“迦叶摩腾、竺法兰”二位高僧,得到佛像及梵文佛经六十万言,载以白马,奉迎而归于洛阳,译出《四十二章经》等,是为中国有佛法之始。

23、全世界流传的佛教有哪三大系?

答:现存的佛教以锡兰、中国和中国的西藏为中心。

一、锡兰(斯里兰卡)佛教传自印度第一期的纯小乘(原始)佛教。由锡兰而流传于缅甸、泰国等地。

二、中国佛教系传自印度第二期的大乘佛教。由中国而传至韩国、日本等地。

三、西藏佛教则传承印度第三期的密乘佛教。由西藏而流传到蒙古、尼泊尔、不丹乃至欧美等地。

24,中国佛教于何时传入韩国?

答:姚秦苻坚时,始遣“道顺”送佛像及佛经与丽王小兽林,遂建寺供奉,后十二年,由梵僧“摩罗难陀”传入百济。又后五十年,由高丽传至新罗(即今之汉城)。

25、佛教什么时候传到日本?

答:佛教传入韩国百余年后(西元六世纪中),乃由韩国传入日本。圣德太子时代(593——622),大力发扬佛法,佛教始在日本树立蒂固的基础。

26、印度佛教于何时传入锡兰?

答:阿育王时代(西元前252年),由阿育王之子“摩哂陀”率领四位比丘、一位居士及其妹“僧伽蜜多”等,首将佛教传入锡兰(狮子国——斯里兰卡)。

27、中国记载“佛史”的书有哪几种?

答:我国记载佛教历史的书主要有四种:

一、《众圣点记》;

二、《开元释教录》;

三、《南传小乘佛教史》;

四、《希腊亚历山大王侵入印度史实》。

28、什么叫做三宝?

答:佛宝、法宝、僧宝,合称为三宝。

29、佛法僧为什么称为三宝?

答:若人至心皈依佛法僧,能使其人增长福德智慧,乃至得到离苦得乐——了脱生死。佛、法、僧有此殊胜功德,所以称它为三宝。

30、“佛”怎么解释?

答:佛是印度梵语“佛陀耶”的简称,中文译为觉者,即自觉、觉他、觉行圆满者,也就是真正觉悟宇宙人生真理的大圣人。

31、“佛”与“世尊”有什么分别?

答:佛是如来十号之一,而世尊即总括“如来、应供、正遍知、明行足、善逝、世间解、无上士、调御丈夫、天人师、佛”十号之德,为世所尊,所以称为世尊。

32、佛有什么殊胜功德?

答:佛具足三十二大丈夫相,八十种随形好,万德庄严,常光一寻,余光无量;十力、四无所畏、十八不共法、五净眼、六神通、四无碍辩等。

33、“法”怎么解释?

答:法即佛法(佛教一切经典),是佛陀教导一切众生离苦得乐的方法。然而,佛法分为小乘、大乘、密乘等法不同,通常称为显密佛法。又佛经中常称佛法为“正法”。

34、什么是“小乘”佛法?

答:小乘是佛陀教导声闻、缘觉二乘的法门,以修身自利(自己了脱生死)为宗旨。

35、何谓大乘佛法?

答:大乘是比喻大的车,能运载更多东西。大乘佛法,是佛陀教导利根的众生修学各种菩萨行的法门,则以利他济世为宗旨。

36、佛陀的教法分哪二种?

答:释迦世尊住世所说的一切佛法,虽然说是八万四千法门,如果把它归纳起来,则分为“显教”与“密教”二种教法。

37、什么叫做显教?

答:显教是佛陀教导众生权设的方便法门,须经三大阿僧只(三大无央数)劫,广修六度万行,始能得到成就无上正觉(佛道)。

38、密教的内容如何?

答:密教是佛内证深奥一个秘密法门,密法能使有智慧的众生,在极短期间内,修集圆满福慧二资粮,而证得即身成佛。

(编者注:《南传菩萨道》讲述,慧者菩萨,修慧行道圆满波罗蜜,需要四大阿僧只劫加十万大劫能成佛;信者菩萨,修信行道圆满波罗蜜,需要八大阿僧只劫加十万大劫能成佛;精进者菩萨,修精进行道圆满波罗蜜,需要十六大阿僧只劫加十万大劫能成佛。此处密教并不是专指特定的“密宗”,而是指不二法门,未证者不能得知,非言语测量,故言“密”。修任何一宗都可入此密法。)

39、“僧”怎么解释?

答:僧是梵语“僧伽耶”的简称,中文译为“和合众”,意思是指出家学佛修行的清净共住的僧众。

40、什么是“僧伽六和行”?

答:六和行,又名六和敬,因清净和合众具有二种意义,即“理和”与“事和”。

一、理和:证择灭,就是大家一同修证这个共同选择的“寂灭”的法则。

二、事和:有六种:(一)身和同住。(二)口和无争(诤)。(三)意和同悦。(四)戒和同修。(五)见和同解。(六)利和同均。

41、何谓“法赖僧传”?

答:佛法住世,完全依靠出家僧众传持,世间若无比丘僧众存在,佛教即便灭亡,所以说“佛法全赖僧众传持”。

42、比丘含有哪三种意义?

答:比丘(苾蒭)三义是:

一、乞士:上从如来乞法以资慧命,下就俗人乞食维持色身(俗人但行乞讨,不乞求佛法,不能成为比丘)。

二、破恶:出家学佛勤修戒定慧,息灭贪嗔痴根本烦恼。

三、怖魔:天魔希望众生都成为他的子孙,如果有人出家学佛精进修行,魔心即怖畏不安。

43、最初的三宝是指哪三种?

答:佛陀住世时,最初的三宝是:

一、释迦牟尼佛为佛宝。

二、四圣谛法(苦、集、灭、道)为法宝。

三、五比丘(憍陈如,额鞞,跋提,十力迦叶,摩男俱利)为僧宝。是为世间有三宝之始。

44、佛灭度后的住持三宝是什么?

答:一、以土木铜纸等塑画佛陀形像为佛宝。

二、以三藏十二部圣典为法宝。

三、以出家受具足戒的比丘僧众为僧宝。

45、三宝分哪三类?

答:一、住持三宝:住世持续之三宝(像法与末法)。

二、别相三宝:三相各别,简非一体(佛世及正法)。

三、一体三宝:众生本具的自性三宝,不生不灭。

46、皈依三宝有什么福德?

答:经云:若人皈依佛法僧三宝,福德无量,所生之处受胜妙乐,不堕三途恶趣,又能得到三宝加持,其人速能了脱生死轮回,成就佛道

 

47、学佛为什么可以解除人生痛苦?

答:因为佛法教人转迷成悟,解结去缚,少欲知足,以及明了诸法性空,缘起无我的道理。更以勤修戒、定、慧三无漏学,断除贪、嗔、痴三毒等根本烦恼,而获得出世妙乐。因此,学佛修行自然会解除人生的一切痛苦。

48、我们怎么追求人生的快乐?

答:世间五欲是迷人堕落恶趣的陷阱,也是痛苦的根源;天上虽有禅悦之乐,也不是毕竟处;唯有出世涅盘妙乐,才是绝对永恒的快乐。因为三界内所谓的快乐,都是乐极生悲——痛苦的根本,只有信佛学佛修行,寂静无染,无欲无求,证得涅盘,才是人生第一安乐事。

49、礼拜佛像有哪五种功德?

答:敬礼三宝福德都是无量,其礼佛的五种福德是:

一、端正:若人见佛相好庄严,发欢喜心瞻仰世尊,至心敬礼如来,以此礼佛因缘,来世后世即得相貌端严。

二、好声:见佛相好之后,发至诚心称念“南无……如来”,恭敬礼拜,以此善根因缘,来世能得妙好声音。

三、多饶财宝:若人见佛心生欢喜,散花、燃灯恭敬礼拜供养佛世尊,以此善根福因,其人来世能得广大财宝。

四、生长者家:若人见佛相好庄严,心无染着,长跪合掌,至心敬礼世尊,以此福德因缘,来世得生富乐家庭。

五、生善处天:由恭敬礼拜诸佛如来所获的福德,其人仗此福因,来世常得生于善处,或往生天上,不堕恶趣。

50、请写出“优填王”造佛像的因缘。

答:释迦世尊成道后不久,即升“忉利天”为母说法,并且在天上安居三个月。是时,拘睒弥国的国王优填,非常思慕佛陀,因而恳请目犍连尊者运用神通,将善于雕刻的艺术匠师,带到忉利天宫,瞻仰佛陀尊容,以旃檀香木雕佛形像礼拜。佛回到人间时,见此木造佛像,亲向该像礼拜。佛陀说:“我灭度后,若能如法造佛形像礼拜供养,其人获福无量,与佛住世无异。”

51、求学佛法需要有哪四种想?

答:一、自身当作病苦想——无明烦恼病重。

二、善知识作医王想——承事明师如患者求良医。

三、闻法当作良药想——学法的人如患者恭敬求药。

四、修持当作治病想——重病者无医药救疗必死。

52、“缘起性空”是什么意思?

答:缘起是说:宇宙人生万物诸法,都是因缘和合而生起的。性空是说:由因缘合成的诸法,其性本空,没有真实的自体;如果因缘分散,即全部归于消灭,故名性空。

53、“佛教三要素”是什么?

答:一、教主:释迦牟尼佛。

二、教理:五乘佛法、八正道、三法印、一实相印等。

三、教徒:七众弟子(出家五众,在家二众)。

54、佛陀所觉悟的真理最重要的是什么?

答:佛陀所觉悟最重要的是缘起的理法,缘起性空,宇宙人生是从缘起而有的,万法都是由因缘所生,也从因缘所灭。

55、“佛学”与“普通学说”有何不同?

答:普通学说,乃依半明半昧的常识推究所成的,以所知者,推所未知,说无确定,义时变动。佛学乃是由佛陀圣智中所流出的至教,历三际而不动,施十方而皆准。

56、“学佛”与“佛学”有什么差别?

答:学佛是深信因果业报的人,映照佛陀所说的教法去实践修行;而佛学则讲求佛陀所说明确精密的学理,以作为学问。

57、“学佛”与“佛学”为何是一非二?

答:学佛必先了解佛学之真理,然后始能贯彻行持;故欲实行学佛,必先究明佛之学理。佛之学理,尤贵于实证,欲求实证,则须学佛修行。

58、佛法分为几种?

答:佛法分教、理、行、果四种。

一、教:佛陀所说的言教。

二、理:教中所说的道理。

三、行:顺其道理而如法修行——戒、定、慧。

三、果:由如法修行的福因而证得涅盘寂静的乐果。

59、修学什么法能得到成佛?

答:佛陀指示我们从人到成佛,必须修习三无漏学:

一、戒:依律仪戒、行善法戒、饶益有情戒。

二、定:世间定、三乘定、大乘定。

三、慧:闻所成慧、思所成慧、修所成慧。

60、佛学的本质是什么?

答:就是佛陀所说明的宇宙事事物物之真相。略分四段:

一、有情无始缘起事。

二、诸法唯识变现事。

三、人生无我所现真理。

四、宇宙无实所显真理。

61、“凡夫”和“圣人”的区别何在?

答:凡能伏烦恼而尚不能断者,即是凡夫;能断一分我执者,即是圣人。

(编者注:依楞严经所说,为五欲六尘所迷,不知烦恼根本为凡夫境界;初伏客尘烦恼为二乘境界;永断根本无明为诸佛菩萨境界。)

62、学佛的人可以求神通吗?

答:神通是根本智所起方便智的妙用。学佛修行的人,需先求学智慧,千万不可先求神通。先求神通,很容易着魔。佛经说:“宁可千生不悟,不可一日着魔。”

63、什么叫做“发菩提心”?

答:发菩提心就是发“上求佛道,下化众生”的心——须具备“为利众生”和“愿成佛”二种道心。然而,发菩提心主要的要件有三种:

一、深心:要广修无量善法。

二、悲心:要广度无量众生。

三、直心:要正念真如,勇猛精进,自利利他。

64、何谓“涅盘四善法”?

答:明师、闻法、思维、修持,是成就佛道德根本。

一、亲近善友:善知识(明师)常说善法,若人能亲近明师,则得灭除一切恶法,增长一切善根。

二、听闻正法:既已亲近善知识,又能听受正法(佛法),则得生长诸善根。

三、思维义理:既能听闻正法,应当思维其中微妙的义理,以契会于心。

四、如法修行:既已思维正法义理,当如所说精进修持,则能断除烦恼,解脱生死轮回的痛苦,而证悟真空寂灭的乐道。

65、世界上最早的佛寺叫什么名?是谁建的?

答:佛在世时,南印度摩竭陀国的国王——频婆娑罗王,皈依佛陀后,在其首都王舍城外,修建“竹林精舍”供佛说法,是佛教历史上最早的一座大佛寺。

66、佛住世时,哪几位国王最竭力拥护佛法?

答:世尊在世时,最忠诚拥护佛法的国王有二位:

(一)摩竭陀国频婆娑罗王。

(二)憍萨罗国(舍卫国)波斯匿王。

67、佛涅盘后,哪几位国王最拥护佛法?

答:佛陀灭度后,印度最竭力拥护佛法的国王有三位:

(一)阿育王。

(二)迦腻色迦王。

(三)渴利沙王(即戒日王)。

68、佛教四大圣地在哪里?

答:(一)佛出生地:古印度迦毗罗国,即今尼泊尔蓝毗尼园。

(二)佛成道地:印度菩提伽耶金刚地。

(三)佛初转法轮地:印度瓦拉那系(鹿野苑)。

(四)佛涅盘地:印度拘尸那城。

69、“世界佛教旗”的颜色具有什么意义?

答:六色表示佛陀放出六种光明。根据佛陀成道时,佛身放出蓝、黄、红、白、橙色,以及这五色的综合色——六种光明而制成佛教旗。

70、四大的内容是什么?

答:四大是指人体以地水火风和合而成,四大不调,即生疾病。

一、地大:地以坚碍为性。经云:“发毛爪齿,皮肉筋骨等,皆归于地。”

二、水大:水以润湿为性。经云:“唾涕脓血,津液涎沫,痰泪精气,大小便利,皆归于水。”

三、火大:火以燥热为性。经云:“暖气归火。”

四、风大:风以动转为性。经云:“动转归风。”

71、“四大本空,五蕴非有”是什么意思?

答:我们的身体是由地、水、火、风四大合成的,更由色受想行识五蕴,互相结合的关系,而成为有精神作用的身体假相。如果四大不调,五蕴助缘散灭,则便死亡。所以佛经说:“四大本空,五蕴非有,缘聚则合,缘散则离。”就是这个道理。

72、布施分为几种?

答:布施分为财施、法施、无畏施三种:

一、财施:自己能持戒,不侵他人财物,又能以自己的财物,施与他人,是名财施。

二、法施:能为他人演说佛法,使其开悟,是名法施。

三、无畏施:一切众生都有恐怖的心,学佛持戒的人无杀害心,并且以善巧方便安慰众生,是名无畏施。

73、什么叫做“三轮体空”?

答:布施的时候,施者、受者、所施之物,名叫三轮。行施之后,这三轮相不存于心,催破执著,了解空相,是名三轮体空。即:

一、施空:体达我身本空,即无希望受人报答恩惠。

二、受空:既知一切本无,也没有接受我布施的人。

三、施物空:了解一切皆空,岂有此财物为我所施?

74、佛陀未出世以前,印度分哪四种阶级?

答:一、婆罗门:主持宗教。

二、刹帝利:王族掌理政治。

三、吠舍:商贾。

四、首陀罗:农人及奴隶。

75、“有为法”与“无为法”有什么差别?

答:一、凡有因缘和合,造作而生的世间一切事物理法,都可以称为“有为法”——不究竟。

二、离诸因缘造作,无生灭的变化。即断除无明烦恼,证得寂静安乐,常住不灭的理法,名叫“无为法”。

76、孔子对“佛教”怎样称赞?

答:《列子》引孔子说:“丘闻西方有圣人焉,不治而不乱,不言而自信,不化而自行,荡荡乎民无能名焉。”

77、菩萨须发哪三种心自度度人?

答:应以“大菩提心为因,慈悲心为本,方便而至究竟”。

78、什么是“方便而至究竟”?

答:方便就是随顺世间利导众生的善巧法门,然而须先具有“菩提心”及“大悲心”,方能行此方便法门。大乘的究竟,全在利乐众生。否则,不能称为究竟。

79、何谓菩萨三忍行?

答:菩萨行的三忍是:身忍行,口忍行,意忍行。

一、菩萨修行时,应施舍身命财物等,无所吝惜,虽被人割截身体,也能忍受,不起嗔恨心,是名身忍行。

二、菩萨修行时,若被人轻嫌打骂,闻已能忍,不与争辩,是名口忍行。

三、菩萨修行时,如被人毁訾、骂辱、嗔恚、呵责等,闻已能忍,不起忿恨计较之心,是名意忍行。

80、请写出世尊生灭的年月日时。

答:释迦世尊出生于周昭王二十六年,岁次甲寅四月初八,日初出时(卯时)。

涅盘(灭度)于周穆王五十二年,二月十五,中夜(凌晨——子时)。世寿七十九岁,所以我们一般讲佛住世八十岁,

81、请写出第一次来华高僧及中国第一座佛寺和第一部佛经的名字。

答:第一次来华高僧是“迦叶摩腾”与“竺法兰”二位。

我国第一座佛寺是洛阳“白马寺”。

第一部汉译佛经名《四十二章经》。

82、中国四大名山在何处?系何菩萨的道场?

答:一、普陀山:在浙江定海县,是大悲观世音菩萨的道场。

二、九华山:在安徽青阳县,是大愿地藏王菩萨的道场。

三、五台山:在山西五台县,是大智文殊师利菩萨的道场。

四、峨眉山:在四川峨嵋县,是大行普贤菩萨的道场。

83、佛学是说明什么事相的?

答:佛学的真理是说明宇宙万有的实相的。

84、弥勒菩萨今在何处?何时成佛?

答:弥勒菩萨今在兜率陀天宫内院,为诸天人说法。再过56亿7000万年(从释迦佛成道时算起),即下生人间成佛。

85、面现笑容的“弥勒佛”是什么时候的人?

答:肥头大肚,手执布袋的和尚,是一位出家人,于五代梁时,出生在浙江奉化县,他的名叫“定应”大师,又称布袋和尚,相传是弥勒菩萨的化身——即今人供奉的弥勒佛。

86、外道为什么喜欢利用“弥勒佛”的名义?

答:释迦世尊已于《佛说观弥勒菩萨上生兜率陀天经》、《佛说弥勒下生成佛经》、《佛说弥勒大成佛经》等经说:弥勒菩萨将于未来世(56亿7000万年),下生人间成佛。因此,别有用心的人,乘机伪造《弥勒下生经》,说弥勒佛已经下生成佛,以诈骗无知善信。中国邪教(历史上有名的“白莲教”、“白阳教”等),大都利用“弥勒佛”惑众造反。

87、怎样才算是信佛?

答:信佛就是信守奉行佛语——深信佛陀所说的一切教法,深信罪福因果业报如影随形,毫厘无爽。在佛说三藏圣典及显密教法中,如有一句话不能完全信受,其人则不能说是正信佛弟子。

88、什么叫做学佛?

答:学佛就是学习佛陀出家修行,佛陀那样修持,我们也依照佛陀所修的去修学,这样才算是学佛。否则,身口意违反佛陀教诫,其人就是“学魔”破坏佛法。

89、学佛为什么一定要出家?

答:三世诸佛均现“出家相”而得成佛,若不学习佛陀出家修行,怎么能说是学佛呢?“学佛”到底是学什么?正信佛弟子应该仔细想想看,不要天天自作妄语说是学佛。

90、“说食数宝”是什么意思?

答:比如修学佛法,要有行解并重,才能得到法益。如果有人把佛法当作学问研究,并且说得天花乱坠,不重实际修持,就如说食不得饱满;又如替人家数宝的人无法得到富贵一样。佛经说学而不修的人,譬如“盲人执明灯,照彼不自睹。”

91、信佛为何须先皈依三宝?

答:众生沉沦在六道苦海中,佛法僧三宝是救度众生的慈航,若人能于险难中皈投依仗三宝,则能得到解脱众苦。所以正信佛教的人,须先皈依三宝——遵从三宝教导,才能离苦得乐。

92、为什么不得皈依在家众?

答:在家信众未正式出家受具足戒,其人就是未入僧数的俗人,当然不能算是三宝中的僧宝。若人皈依俗家居士,非但不能算是皈依三宝,而且不能得到皈依三宝的功德法益。《优婆塞戒经》说:“在家之人多恶因缘所缠绕故。”

93、在家众可以“弘扬佛法”吗?

答:在家居士当然可以弘扬佛法,但是居家因俗务的关系,讲佛法时诸多不便,往往会被人批评“能说不能行”。所以,居士若欲弘扬佛法,须先普劝信众深信善恶因果业报,劝导大家到佛寺去皈依三宝(遵从师僧教导)为主。

94、居家信众为何不能“主持佛教”?

答:僧众是由信众出家的,信众如能主持佛教,谁愿意发心去出家?须知世间若无传持佛法的僧众,佛法则便灭亡,还要主持什么佛教?

附注:出家僧众没有俗事因缘缠身,唯一的是专心修持佛法——弘法利生。所以,佛陀教法中分有七众弟子,能够主持佛法的是出家五众;在家二众称为信众——信徒。

95、三宝弟子的任务是什么?

答:正信佛弟子唯一的任务是:“护持三宝”。

附注:出家僧众发扬佛法的经济来源,完全依靠信众发心。居士若能以物资等供养出家众,僧众则能如法修行——发扬佛法济度众生;信众则因此得大福报,功德无量。

96、求学佛法的目的在哪里?

答:学佛修行须先求学佛法,其目的即在于如法修行,舍己为人,离苦得乐——成佛。

97、人生为何需要佛法?

答:佛法是教导众生离苦得乐最圆满的无上真理,如果人人能够修学佛法,则能弃恶行善,转迷为悟,天下太平;更能转娑婆(人间)为极乐(净土),岂不妙哉?

98、信众为什么不可接受比丘僧众恭敬?

答:三宝弟子应该尊师重道——恭敬僧众以求福慧,若受出家人合掌恭敬,则失福报,如“优填王”接受“宾头卢颇罗堕”尊者起迎,七天即失王位(事见《四分律》卷五十三)。

99、信众为何不可说僧众过恶?

答:僧众是三宝之一的师父,而信众即三宝弟子;弟子岂可呵举师过?为人弟子若说其师过恶,就像儿女宣说父母过恶一样,罪业无量。佛经说:说师僧过恶的人,犹如疯狗咬其主人。

100、对父母师长不恭敬的人有什么恶报?

答:佛经说:憎嫌师父母,其人必堕地狱受大剧苦。

101、不恭敬师僧为何是“邪见”的根本?

答:师僧是弟子的法身父母,既不尊师重道,其人自然是拨无因果者。所以说这邪见罪人,是三涂恶趣的种子——苦因。

102、什么叫做“破和合僧”大恶业罪?

答:毁谤出家众,扰乱僧众不能和合共住;或主张建设在家僧团,破坏佛制七众弟子律仪,此等均犯“破和合僧”的大罪业,必堕无间地狱,一劫受大剧苦恶报。

103、口业为何是诸恶行中最大的恶业?

答:口语能生无量恶业,若人毁谤僧众,非但贻害无量大众不能信受佛法,又贻害无量人跟着造口业——破坏佛教(造大恶业)。所以说佛经说“口业如山”,一句话能使人造作无量大恶业罪。正信佛弟子岂不慎哉?

104、学佛须先修学什么?

答:真心想学佛修行的人,一定要先学习做人,人如果学不成,非但不能成就佛道,而且有求升反堕的危险。

105、如何修集福智资粮?

答:至心恭敬供养三宝,精进修持显密佛法,则能圆满“福德”与“智慧”二种资粮,而成就两足尊——成佛。

106、“佛教三资粮”是指哪三种?

答:信、愿、行如鼎三足,是学佛缺一不可的资粮。

107、什么叫做“种福田”?

答:信众以财物布施供养三宝,如同种子播种于良田,将来能得无量万亿倍的福田,所以布施三宝叫做“种福田”。

108、为什么要“视师如佛”?

答:师僧是教导佛法的善知识,弟子成就全靠于师,所以必须敬师如佛。佛经说:为人弟子不可轻慢其师、恶意向道德人,当视之如佛。若人恶意向师,是恶意向佛、法、僧、父、母无异,必堕恶趣大地狱。

 


Posted On 02/08/2009

◎母親念兒女的心,一生從不間斷,而兒女念母親的心則大不然,尤其是今日社會一定要覺悟。何不以念兒女之情換念阿彌陀佛。聰明人是念念都念阿彌陀佛。(節錄 淨空法師語錄)


道上。。。。。。。

Posted On 02/08/2009

◎修學其他法門,碰到冤親債主來擾亂是在所難免,但是我們只要發心念佛,佛光就會注照、加持我們,一切妖魔鬼怪不敢接近,在修行道上非常安穩。念佛人心心念念都在「道」上,「道」就是阿彌陀佛、極樂世界,三業清淨,就絕對不會有魔事,著魔都是因為我們心不在道上。(節錄 淨空法師語錄)


迷信??

Posted On 02/08/2009

◎世間人笑話學佛迷信,不知道自己才是真正迷信。許多人強調,要講究營養、有進步的醫學,才能保持健康長壽。但是我們看到,許多在苦難中生活的人,他們每天粗茶淡飯,根本談不上營養,也不用吃補品,仍然活得健康快樂,也很長壽。由此可知,這些不是圓滿的長壽之道。最究竟徹底的答案,佛法告訴我們,是修善積福。因為健康長壽是福報,福報必須靠斷惡修善、積功累德,有修持的功夫才能夠得到。現在全世界災難很多,有福報的人,再大的災難也能度過。所以要學習清淨、善良,節儉、惜福,在大災難中自求多福。(節錄 淨空法師語錄)


天龙八部

Posted On 28/07/2009

天众:梵语 Deva, 「天」就是天神,护法『二十诸天』中的大梵天帝释天四大天王韦驮天,阎王等即是。帝释天是众天神的领袖。

龙众:梵语 Naga, 佛经上说有无数龙王,专管兴云降雨,众龙王中有婆竭罗龙最出名,因?的女儿就是后成佛的龙女

夜叉:梵语 Yaksa的音译,佛教谓一种捷疾勇健会伤害人的鬼。杂宝藏经:龙王夫妇及诸眷属生敬信心,尽受五戒,并夜叉众亦受五戒。亦作药叉。

阿修罗:梵文:Ashura, 意思是无端,容貌丑陋之意,阿修罗男的极丑,女的是绝色佳人。阿修罗王常常和帝释天战斗,因阿修罗有美女而无美食,而帝释天有美食而无美女,相互妒忌抢夺,相互争战。人们把他们争战的战场叫「修罗场」。

干闼婆:梵文:Gandharva, 意思是香神,又是乐神。本是婆罗门叫崇拜的一群神,是服侍帝释天的乐神之一,多达六千多位,身上发出浓烈的香气。

迦楼罗:梵文:Garuda 是金鸟神,两支翅膀张开有336万里!以龙为食,可除掉毒龙,每天要吃一龙王和五百条小龙,到命终时诸龙吐毒,无法再吃,于是上下翻飞七次,飞到金刚轮山顶上命终。因为他一生以龙(大毒蛇)为食物,体内毒气极多,临死时毒发自焚。肉身烧去后只余一心,作纯青琉璃色。(节录自金庸《天龙八部》)

紧那罗:梵语 Kinnara, 是帝释天的乐神之一,干闼婆专奏俗乐,而紧那罗专门演奏法乐。

摩呼罗迦:梵文:Mahiraga, 是大莽神。人身蛇头

天龙八部是天众、龙、夜叉、阿修罗、迦楼罗、干闼婆、紧那罗、摩呼罗迦八类佛教的护法神。以”天众”和”龙众”为首,故称”天龙八部”。


慈悲喜舍四无量心

Posted On 17/07/2009

佛教“慈悲喜舍四无量心”
佛教“慈悲喜舍四无量心”,即慈无量心、悲无量心、喜无量心、舍无量心。“慈,愿诸众生,永具安乐及安乐因;悲,愿诸众生,永离众苦及众苦因;喜,愿诸众生,永具无苦之乐我心愉悦;舍,于诸众生,远离贪嗔之心住平等舍。”无量,指无有限量。这是佛教高尚的道德观念,也是大乘佛教十分重要的自利利他的菩萨法门。佛教信众们在现实生活中实践修行这“慈悲喜舍四无量心”,可以净化身心,高尚、完善人格,广利大众,造福国家、社会。

慈是与众生乐,悲是拔众生苦,喜是法本净喜,舍是离一切执。

四无量心是指菩萨普度众生所应具备的四种精神──慈无量心、悲无量心、喜无量心、舍无量心,以现代的话来说,就是以无量的与乐心、拔苦心、欢喜心和包容心来广度一切有情。

慈无量心是一种希望众生得到快乐的心。慈与悲合称慈悲,是佛教的根本。佛经上说:一切佛法如果离开慈悲,则为魔法,可见慈悲思想与佛教关系的密切。

悲无量心,是解除众生痛苦的心。《法华经》说:“以大慈悲力故,度苦恼众生。”菩萨经过累劫修行,断除一切烦恼,成就一切梵行,本来可以证得清净涅盘,然而为了怜悯众生,不住涅盘,不断生死,乘愿受生六道,广开甘露法门,转无上法轮。例如:佛陀因地割肉喂鹰、舍身饲虎;观世音菩萨倒驾慈航,寻声救苦;地藏菩萨“地狱不空,誓不成佛”等等,都说明了菩萨之所以能普度众生,正是由于悲心愿力所产生的伟大力量。所以经上说:菩萨因众生而生大悲心,因大悲心而长养菩提,因菩提而成就佛道。如果菩萨看到众生的忧苦,不能激发感同身受的悲心,进而上求下化,拔苦与乐,就无法成就菩提大道,因此悲无量心是菩萨成佛的必要条件。

慈心令众生乐,喜心令众生喜,喜与乐有什幺差别呢?《大智度论》卷二十说:乐是在五尘中所生的快乐,而喜是在法尘中所生的喜悦。譬如:怜悯穷人,先施与财宝,是先给他快乐;然后教导他谋生的技能,则是使他在生活中产生欢喜。所以,乐是比较表相的感受,喜是深层的感受。因此,《大智度论》说:“初得乐时名乐;欢心内发,乐相外现,歌舞踊跃,是名喜。

我们为什幺要给众生欢喜呢?因为欢喜是世界上最宝贵的财产。一个人没有了欢喜,即使坐拥金山银窟、华厦美眷,也没有意义;只要我们心中欢喜,即使是粗食淡饭,梅妻鹤子,也觉得充实自在。

佛陀以“苦”来教诫弟子,是要我们正视苦的原因,然后实践佛教真理来离苦得乐。所以,“示教利喜”才是佛陀说法的真正目标。

慈悲固然能使众生得到福乐,但是行慈心、喜心时,容易生贪着心;行悲心时,又容易生忧愁心,因此佛陀告诉我们:需以舍心来去除一切分别妄想,并令一切众生都能以平等心进入佛道。

舍,是一种无上的智能。所谓:“舍得,舍得。”小舍小得,大舍大得。放开脚步,才能使我们向前迈进。同样地,我们以慈心、悲心、喜心来弘法度众,更要舍除对三心的执着,才能有更大的成就

舍,是一种最高的境界,唯有“舍”,才能容纳异己,唯有“舍”,才能心包太虚。世界之所以动乱不息,就是因为世人都只知道向前获取,而不知道回头反省;只拼命向外追求有形有相的物质,而忽略了心内的精神世界更为辽阔。如果大家都能放下我执,尊重他人,舍得牺牲奉献,自然就能拥有一个圆融和谐的世界。

慈悲喜舍,本为一体


二十五圓通

Posted On 17/07/2009
二十五圓通

以六塵.六根.六識再加七大,故共二十五。其中七大為:地.水.火.風.空.識.根。

在《楞嚴經》裡,說到有廿五圓通。這廿五圓通,乃是佛問在座諸大阿羅漢及菩薩們:你們最初是用什麼方法修行,而能證得羅漢果或菩薩位?於是每位聖眾就依次報告,這報告加起來就有廿五圓通。從報告中,我們仔細歸類:有的從六塵、有的從六根、有的從六識去著手。這六根、六塵、六識,再加上七大,就是廿五圓通。

我們平常都聽到四大:地水火風。後期的佛教,乃再加上「空.識」,而成為六大。以《楞嚴經》特別重視根─即真如心的作用,所以再加上根大,而成為廿五圓通。

我們因為時間的關係,不可能把廿五圓通都詳細講;我也認為沒這必要。因為對於廿五圓通,我比較重視的:不是去分析每一種圓通的特質或差異相,而是希望從廿五圓通中,去歸納出它們的共通性。以能掌握得共通性,則用任何一個法門,都能事半功倍也。

因此對於廿五圓通,我只似蜻蜓點水般地掠過,但重點卻應簡單扼要地把它指點出來。下面我們就來點:

色塵

優波尼沙陀,觀不淨相,生大厭離,悟諸色性。以從不淨.白骨.微塵,歸於虛空。空色二無,成無學道;如來印我名尼沙陀。塵色既盡,妙色密圓。我從色相,得阿羅漢。佛問圓通,如我所證,色因為上。

有位名為優波尼沙陀的,首先發表他的心得。他最初是從觀不淨相著手,而發厭離心。於發厭離心後,卻能悟入色性。所謂『觀不淨相』,乃是從觀一個人死掉了,皮膚變黑、肌肉腐爛,然後筋斷了、骨散了,最後骨乃變成白骨。而白骨再觀下去,則白骨也消散了,最後變成光明照耀。

這從最初有質礙的色身,直觀到變成白骨.微塵.虛空.光明的過程中,乃能覺悟到『空色二無』的道理。空即指虛空,而色乃指有質礙的形體。「二無」的無,並非烏有之意,而是說「無自性」或「無界限」也。

凡夫以為空與色的界限很分明,比如桌子就是桌子,虛空就是虛空。是桌子即非虛空,是虛空則非桌子。但事實上,卻非如此。如將桌子燒了,則桌子不見了,虛空卻凸現也。所以不管虛空或色相,都是於種種因緣中,所示現的假相爾。

這能覺悟到u二無」的道理,消極地可斷除迷惑煩惱,積極地可變化四大,成神通境界。由是更能堪破我執,而證得解脫境界。『無學道』,即謂已證得解脫果位,故不必再學也。

『如來印我名尼沙陀』,尼沙陀意思是色性空。其實不只色性空,一切諸法都自性空也。『塵色既盡,妙色密圓』何為塵色呢?我們所看到界限分明的物質現象,即稱為塵色也。反之,既覺悟諸色無自性,諸色無界限;故能從種種緣起中,變幻非凡,則稱為「妙色」也。以妙色故,更能圓滿眾生的需要,故稱為「妙色密圓」。一個羅漢或菩薩,從證入真空,而出妙有。即稱為『塵色既盡,妙色密圓』。

『我從色相,得阿羅漢。佛問圓通,如我所證,色因為上。』我是從對色相的分析而覺悟,以至於證得阿羅漢果的。這是第一位,從色塵入道者。

香塵

香嚴童子,見諸比丘燒沈水香,香氣寂然,來入鼻中。我觀此氣,非木非空,非煙非火,去無所著,來無所從;由是意銷,發明無漏。塵氣倏滅,妙香密圓。我從香嚴,得阿羅漢。佛問圓通,如我所證,香嚴為上。

接著是香嚴童子的修證經驗:因見於諸比丘燒沉水香,香氣瀰漫,故鼻能嗅。我乃仔細去思考:這香氣究竟是從那裡來呢?當然不從沈木來;若從沈木,則何待於燒,才有香味呢?也不從虛空來,虛空中本無味也。不從火來,不從煙來,而能有香味。

但是也不離木、空、煙、火而能有香氣。所以香氣,唯如幻緣起爾。來非實有,去無所向。如果香氣是實有的,則既有人不斷去燒香;故香氣愈累積愈多,這世界應愈來愈香才是,而事實不然。故香氣非實有也,緣若改變了,香氣即不存也,而非往那裡去了?

由於觀香氣的生起及消失,故能覺悟「香氣本是虛妄的」;不只香氣是虛妄的,一切根塵、生命現象,皆如此也。『由是意銷,發明無漏』乃因此而能堪破我見,降伏「作意分別」之心,故能證得無漏的果位。

『塵氣倏滅,妙香密圓』,這塵和妙的意義,乃與前所說者略同。有質礙、有界限者為塵氣;反之,無自性、隨緣示現者,為妙香。我從觀香氣中覺悟,而證得阿羅漢果位也。這是第二位的報告。

觸塵

跋陀婆羅,於浴僧時,隨例入室。忽悟水因,既不洗塵,亦不洗體,中間安然,得無所有。妙觸宣明,成佛子住。

於是更有跋陀婆羅的報告:於浴僧時,以前洗澡沒有現在這麼方便,既有個人的浴室,也可隨時去洗。那時可能半個月一次,會有相關的執事,燒了很多水,而待僧眾輪番上堂去洗。所謂『隨例入室』,就是一個跟著一個,入浴室去洗澡。

他一面洗,一面參:何以用水,即能清洗身體的污垢呢?如果水就是水,水有自性的話,當既不能洗塵,也不能洗體。

我們先來探究:塵垢,從那裡來?塵垢,或者從外面來,如空氣中的灰塵。或者來自身體中,所流的汗、所排泄的油垢等,都是塵也。而水為什麼能夠洗塵呢?用現代的講法,乃為水能溶解這些塵垢,所以能洗塵。

既水能溶解這些塵垢,即表示:既水無自性,也塵無自性。以皆無自性故,才能和合變化而產生「以水洗塵」的效果。由是而悟,身也無自性,所以能沾塵、能洗塵。擴大言之,即一切法皆無自性也。

『中間安然,得無所有』,於是既悟:一切法乃空無自性也。故能坦然放下對世界、對生命的種種執著。由於觸塵的覺悟,而能證入妙淨常明的真心,而成就於佛子的行位。堪破

法塵

摩訶迦葉,我觀世間,六塵變壞,唯以空寂,修於滅盡。身心乃能度百千劫,猶如彈指。我以空法成阿羅漢,妙法開明,銷滅諸漏。

摩訶迦葉是從法塵而入手的。從觀於世間的六塵,皆是無常變化的。而無常性者,即空性和無我性也。以無我故,唯以空寂來調心:知諸法空寂故,心不再攀緣取捨。於是乃能從空寂心中而證入滅盡定。『修於滅盡』,乃指證入於滅盡定也。『身心乃能度百千劫,猶如彈指』在滅盡定中,以身心完全寂靜故,千百劫的歲月,就像彈指之間,就劃過去了。

『我以空法成阿羅漢,妙法開明,銷滅諸漏。』所以我乃是從:覺悟到諸法本來空寂,而證得阿羅漢果的。

六塵中,我們簡單講了四個。於是更以歸納看:於六塵圓通中,有什麼共通性呢?

在六塵圓通中,我們得特別注意到:色塵,乃『空色二無』。香塵,乃『來無所從,去無所著』。味塵,乃『非空非有,非即身心,非離身心』。法塵,乃『六塵變壞,唯以空寂,修於滅盡』。皆從悟於法空,而證入心空。

在六塵圓通中,色塵為『空色二無』,所謂「無」者,乃無自性,無界限也。香塵為『來無所從,去無所著』,也是為緣起故,無自性。味塵曰『非空非有,非即身心,非離身心』;法塵乃『六塵變壞,唯以空寂』。大致都不出一個共通的原則:從悟於法空,而證入心空。

悟於法空,是覺悟諸法本是空、無自性的。但在覺悟的當下,心卻不見得就已平靜下來。故還得透過空的智慧,去慢慢消除內在的執著。才使我們的心,能真正平靜下來。

所以我曾說:修行的路,乃從法空而入心空。就眾生而言,要意會法空的道理,還不頂難;但要真正體證到心空的境界,卻非得透過很嚴謹的修行不可。以上已歸納六塵圓通的大原則,其餘部份,諸位再回去仔細看看。

眼根

阿那律陀,我初出家常樂睡眠;如來訶我為畜生類。我聞佛訶,啼泣自責。七日不眠,失其雙目。世尊示我樂見照明金剛三昧。我不因眼,觀見十方。精真洞然,如觀掌果。如來印我成阿羅漢。佛問圓通,如我所證,旋見循元,斯為第一。

阿那律陀:我最初出家時,很喜歡睡覺。佛在座上說法,我在座下睡覺。有一天佛陀忍不住了,就斥罵道:「你真跟畜牲一樣,整天睡覺。佛說法你都不聽!」我聽到佛這樣訶責後,便從慚愧心中,發奮精進。結果竟因為連續七日七夜不睡眠,故使眼睛瞎掉了。

於是世尊教我修習「樂見照明金剛三昧」。修習成就後,雖眼睛瞎了,卻仍能看到十方的景相。『精真洞然,如觀掌果』其清楚明了,就如有眼者在觀看掌中的蘋果一般。

眼睛瞎掉了,還能看見外界的景象嗎?這就《楞嚴經》的宗旨而言,乃是很明確的。因能見者,是心非眼;而眼根只是形成「見相」的一種緣。所以對一般眾生而言,既眼根瞎了,便看不到「光明相」也。

但在因緣法裡,雖甲因緣不具足;但有更好的乙因緣能替代的話;則果不只還能存在,甚至將比原來者更殊勝。所以眼根雖瞎掉了,但以修「樂見照明金剛三昧」故,不只還能看,甚至成就了天眼第一的阿那律陀尊者。

『佛問圓通,如我所證,旋見循元,斯為第一。』旋見,應該是指旋所見的塵相。從所見的色塵裡去迴旋,或者說去迴向,而能歸返回我們的根源─即真如心也。若著相,則見不到真心;故要反旋其方向,才能證得真心。這『旋見循元』乃是關鍵的門路。

鼻根

周利槃特迦,我闕誦持,無多聞性:最初值佛,聞法出家。憶持如來一句伽陀,於一百日,得前遺後,得後遺前。佛愍我愚,教我安居,調出入息。我時觀息,微細窮盡,生住異滅,諸行剎那。其心豁然,乃至漏盡成阿羅漢。佛問圓通,如我所證,反息循空,斯為第一。

我們再看周利槃特迦的報告:我天生魯鈍,尤其記憶力更不好。最初雖能隨佛出家,但要背誦如來一個偈頌,記前忘後,記後忘前,即使辛苦用功了一百多天,還是未能將一個偈頌背熟。世尊可憐我這麼魯鈍,不能多聞熏習,所以教我更簡單的修行方法:就是於安居時,調出入息。

在原始佛典中,周利槃特迦好像不是修調出入息的,而是以掃地、擦鞋子來消除他的業障。然在《楞嚴經》中,卻說他是調出入息的。

『我時觀息,微細窮盡,生住異滅,諸行剎那。』觀察呼吸的出入,這是隨息而非數息。從看著呼吸的進出、長短、冷熱、粗細等變化著手,既愈看愈仔細,也愈看愈迷離。

如果只是看的話,終究還是著相爾。唯有見性,才與解脫相應。故何以謂「愈看愈迷離」?就禪法而言,即謂起疑情也:在這些呼吸的變化中,究竟是誰在作主的呢?其實在呼吸的,乃非我也。用現代的醫學來說,乃因為身體不斷新陳代謝故,所以有呼吸的現象;而新陳代謝者,也只是隨順著因緣去變化也。故既不是我要呼吸,也不是我在呼吸。一切無常.無我.虛妄.空寂。

『其心豁然,乃至漏盡成阿羅漢。佛問圓通,如我所證,反息循空,斯為第一。』既證得無我,則其心豁然也,乃至漏盡成阿羅漢。下面也是一樣『反息循空,斯為第一』從所觀的息相去迴向,故能見性─見無常性、無我性、空性,終能成就於解脫之境界。

身根

畢陵伽婆蹉,我初發心從佛入道。數聞如來說,諸世間不可樂事。乞食城中,心思法門;不覺路中,毒剌傷足,舉身疼痛。我念有知,知此深痛。雖覺覺痛,覺清淨心,無痛痛覺。我又思惟:如是一身,寧有雙覺?攝念未久,身心忽空。三七日中,諸漏虛盡,成阿羅漢。佛問圓通,如我所證,純覺遺身,斯為第一。

畢陵伽婆蹉:我發心入道後,乃常聽佛述說:世間諸法,皆不可樂。於是雖於乞食途中,猶正回想著佛所說的法門。或許為想得太專心了,所以路就沒看清楚。不意之間,腳卻被有毒的刺刮傷了,於是遍身疼痛。

那時雖身體疼得淒楚,痛得要命。可是於錐痛的當下,卻又覺得:似有另一個心,在冷冷地看著這身體的痛。

『雖覺覺痛,覺清淨心,無痛痛覺。』雖身體在痛,可是那了知身正在痛的,又是誰呢?這了知身正在痛的,應該是不會痛的。這就像我們於貪心很重時,我們也知道:我貪心正重。這能覺照我貪心正重者,卻未貪也。因為要有一個不動的,才能去對照出另一個動的;反之,如兩者皆動,就不知道誰動、誰不動了?

所以能覺知身痛者,乃為有一個既不動也不痛的清淨心,昭然常存。於是乃更把注意力,從覺知身體的痛,移轉到清淨心上。這時,即一切疼痛皆淡薄,甚至全消矣!

然而我又疑惑:奇怪!一個人怎可能有兩種覺性?疑情既起,便全力以參。『攝念未久,身心忽空』既全力以參,故身心便很快被拋一邊去。『三七日中,諸漏虛盡,成阿羅漢。』他不只開悟了,並且勢如破竹地證得了阿羅漢果。

一個人可能有兩種覺性嗎?覺性,當不可能有兩個─既兩個,還能稱為「性」嗎?但覺相,卻可以有很多個。『佛問圓通,如我所證,純覺遺身,斯為第一。』「純覺」是什麼呢?乃指清淨心也,以清淨心不雜世間任何染相,故稱為純覺。以純覺故,能放下對身體的執著,而曰『純覺遺身』也。

意根

須菩提,我曠劫來,心得無礙。初在母胎,即知空寂。如是乃至十方成空,亦令眾生證得空性。佛問圓通,如我所證,諸相入非,非所非盡,旋法歸無,斯為第一。

須菩提:由於宿世因緣,故我很早就能覺悟到諸法乃空寂爾。於是既以空寂調心,即能心無罣礙也。我不只自己覺悟諸法皆空,同時也去幫助眾生,以覺悟空性,甚至證得空性。

『佛問圓通,如我所證,諸相入非,非所非盡。』諸相入非的「非」,乃指空性也。『非所非盡』,既所相是空,也能相是空。能所既空,心物雙泯。『旋法歸無,斯為第一』從對法塵的攀緣.執著,而反覺悟於諸法的性空,乃是修行之第一要務也。

在六根圓通中,我們得特別注意到:眼根,乃旋見循元。耳根,乃反聞聞自性。鼻根,乃反息循空。舌根,乃還味旋知。身根,乃純覺遺身。而意根,則旋法歸無。此之「旋.反、還、遺」者,即皆「轉著相而見性」也。亦即所謂「迴向功德」與「還滅門」也。

以上已略說六根圓通,我們再來審視:看它們有什麼共通性?我特別注意到眼根的『旋見循元』。耳根,乃『反聞聞自性』,耳根待下次再說。鼻根為『反息循空』。而舌根,則『還味旋知』。至於身根,曰『純覺遺身」』。最後意根,稱『旋法歸無』。

重點都只在一個字:就是「旋」.「反」.「還」也。如何旋?反什麼?乃從著相的心向而轉回見性的主題爾。所以六根的修行法門,重點都一樣。

我們常講「迴向」,所作功德,皆迴向也。其實,依我的看法,乃是為迴向故,才有功德。因為何謂功德呢?能與解脫相應,才有功德。而唯有轉著相為見性,才與解脫相應也。或者如經典常謂:還滅門。如何轉生死門成還滅門呢?亦不過從著相而轉見性爾。

六識

下面我們繼續看六識,可是六識我們並不詳細講:

眼識:宣說因緣,悟心無際。

舍利弗:因聽到因緣法,所以能領悟:心乃無邊際。以無邊際故,能打破對小我的封閉,而成就真如圓覺的境界。

其實了悟因緣法,跟眼識並沒有直接對應的關係。

耳識:心聞發明,分別自在。

普賢菩薩:用耳識去聽到,眾生有種種不同的聲音。然要同時聽到種種不同的聲音,卻不能用耳識去分別,而要以真心去默照。故稱為『心聞發明,分別自在』。

鼻識:銷息發明,明圓滅漏。

孫陀羅難陀:從觀鼻息而能見性,以見性故,證得無漏。

舌識:辯才無礙,宣說苦空。

富樓那:我以辯才無礙,宣說苦空,而證得阿羅漢果也。

事實上舌識,只是用來辨別味道爾。說話主要應是聲帶的作用,而舌根只是輔助用的,而不是主導者。其次,就以聲帶而言,聲帶主控的是聲音的音質,也跟內容沒有關係。故有關說法的內容,主要還是意識的作用。這以舌識來附會辯才無礙,我覺得有點牽強。

身識:持戒修身,身得自在;次第執心,心得通達。

優婆離:我初以持戒,來規範身體的行為,故能使身得於自在。其次,更以多聞熏習,而漸斷除對人我.法我的執著,故使心也能圓通無礙。

意識:心光發宣,如澄濁流,久成清瑩。

大目犍連:從悟於因緣法後,就使心地本有的光明顯耀出來。故業識的濁流,就能慢慢沉澱澄清,最後終證得清淨的果位。

因為六識,跟六塵的修法,有很多相類似的,所以不須仔細講。下面我們再看七大的法門:

地大

持地菩薩,我念往昔,常於一切要路津口.田地險隘,有不如法,妨損車馬,我皆平填,或作橋梁。如是勤苦,經無量世。如來摩頂謂我:當平心地,則世界地一切皆平。我即心開,見身微塵,與造世界所有微塵,等無差別;微塵自性,不相觸摩。乃至刀兵,亦無所觸。我於法性,悟無生忍。佛問圓通,我以諦觀:身界二塵,等無差別;本如來藏,虛妄發塵,塵銷智圓,成無上道。

持地菩薩最初修的是地大法門,而修法乃:若見到道路有不平整,妨害車馬通行的,就想辦法把它填平;如為路不通而需要架橋樑者,就去架橋樑。以此生生世世,勤苦無量。

直到有位毗舍如來,開示他道:其實重點,乃非去整平外界的地,而是當整平內心的地;以心地若平,則這世界就一切皆平矣!

何以謂『當平心地,則世界地一切皆平』?我們知道:這外在的世界,乃是眾生共業所現。故眾生既心不平,所以地乃不平也。經典常說:我慢高山。或為心有種種陰險,所以變現成溝渠.河谷等。既外在現象,是眾生共業所變現出來的;則只辛苦整地,終不可能使心平也。這情況就像現代科學,雖很努力地改善了物質世界,可是為人心未改善故,人們卻也未得到更大的安樂。所以要先平心地,才能使一切地平。

持地菩薩經毗舍如來這麼一開示,就覺悟了:內外本是一體的。『見身微塵,與造世界所有微塵,等無差別。』內在的生命體與外在的山河大地,都是平等而無差別的。為何無差別呢?乃為皆緣起故。而緣起如網,本無內外之隔也。就緣起而論,其實不必去分辨「微塵的存在」與否?甚至就中觀的立場而言,乃不承認有「極微」也。

『微塵自性,不相觸摩』為何不相觸摩呢?世間認為:相異者,才能觸摩。而今既已內外一體了,就不成觸摩也。有所謂「法法不相及」,既不相及,當然也就觸摩不得了。『乃至刀兵,亦無所觸』甚至用刀去砍、用箭去射,且都無所傷。

『我於法性,悟無生忍。佛問圓通,我以諦觀:身界二塵,等無差別;本如來藏,虛妄發塵。』我乃是從內外無差別「性」中,去悟得無生法忍的。因終究而言,不管內身與外塵,都是如來藏中,隨緣示現的假相爾。當因緣變化時,假相也就跟著幻起幻滅。『塵銷智圓,成無上道』,前面的塵是指外塵,而現在的塵是指內塵;內塵也就是迷惑.執著也。既執著與迷惑,因悟得無生法而消除;於是智慧便能慢慢增長,以至於成就無上的佛道。

所以地大法門的重點為何呢?乃『諦觀身界二塵,等無差別』也。

水大

月光童子,觀於身中水性無奪。初從涕唾,如是窮盡津液精血,大小便利,身中旋復,水性一同。見水身中與世界外浮幢王剎,諸香水海,等無差別。逢無量佛,如是至於山海自在通王如來,方得亡身。與十方界諸香水海,性合真空,無二無別。佛問圓通,我以水性一味流通,得無生忍,圓滿菩提,斯為第一。

『觀於身中水性無奪』,何謂「無奪」呢?如果有異,才會相奪。或大的奪小的,或強的奪弱的。反之,既為一,就無所奪了。所以「水性無奪」,就是水性無異也。

如身中所有的水相,或鼻涕唾液,或大小便利,甚至循行的津液,排泄的油汗等,皆在身中不斷地交錯變化:或血變汗,或津成液。然相雖不斷流轉,但性卻是一樣的。不只身中的水性是一樣的,甚至與身外的雲霧、溪流、江河、大海等的水性,也是沒有差別的。

『逢無量佛,如是至於山海自在通王如來,方得亡身。』所謂亡身,就是忘身,即完全放下對身體的執著。『與十方界諸香水海,性合真空,無二無別。』所以亡身,非無身也。而是更與十方虛空、法界大海合為一體。既內也空,外也空;云何於空空中,還會有界限呢?

『佛問圓通,我以水性一味流通,得無生忍。』所以我是從見證於水性的內外一體.無盡流通而契入無生法忍的。

火大

烏芻瑟摩,我久遠劫前,性多貪欲。有佛出世,教我遍觀百骸.四肢,諸冷煖氣。神光內凝,化多婬心,成智慧火。我以火光三昧力故,成阿羅漢。佛問圓通,我以諦觀:身心煖觸,無礙流通,諸漏既銷,生大寶燄,登無上覺,斯為第一。

烏芻瑟摩:最初我的淫欲較重,直到佛陀教我修習觀法:從觀察全身冷暖氣的變化而入手─這觀察,乃非用眼睛看,而是用觸覺察。

以全身冷暖氣的變化,其實是從呼吸而來。然就呼吸而言,鼻端的覺受,乃較粗重淺顯;而全身冷暖氣的變化,卻是非常隱密而微細的。於是為觀察全身冷暖氣的變化,便得非常內斂專注。

於是以心光內斂專注故,便能降伏淫欲。所謂「淫欲」,當是從攀緣外境而現行的;現心既內攝專注,淫習便不再現行。如以氣脈而言,前已說過:若氣積在下部,便比較會有貪欲的現行。而內觀全身冷暖氣者,乃有通調氣脈的作用。若脈既通,氣不再積於下部,當然淫欲也就慢慢消除了。密宗所謂的拙火,跟這個有關係。

『我以火光三昧力故,成阿羅漢。佛問圓通,我以諦觀:身心煖觸,無礙流通。』我們前面已說到:所謂的拙火,乃與眾生的末那識有關係。故若能證得內外暖觸,皆無礙流通;即已勘破我執而消除諸漏也。『諸漏既銷,生大寶燄,登無上覺』意思其實都是一樣,寶焰乃指智慧的火焰;漏銷智圓,成無上道也。

風大

琉璃光法王子,我憶往昔,觀此世界及眾生身,皆是妄緣風力所轉。觀界安立,觀世動時,觀身動止,觀心動念;諸動無二,等無差別。我時覺了此群動性,來無所從,去無所至。十方微塵,顛倒眾生,同一虛妄。逢佛未幾,得無生忍。佛問圓通,我以觀察:風力無依,悟菩提心,入三摩地,斯為第一。

『觀此世界及眾生身,皆是妄緣風力所轉』佛法所謂的風大,不單指空氣中的風而已;而是指「動」也。我觀世間為什麼會動?而眾生的生命又何以有蛻化?乃皆是隨著妄緣業力的流轉,故才會動,才有化。

『觀界安立,觀世動時,觀身動止,觀心動念;諸動無二,等無差別。』所以不管是界方的靜止不動,或世間的無常遷化,或色身的動靜舉止,或心念的起落不定。形式似乎不同,但就本質而言,卻是沒有差別的。

『我時覺了此群動性,來無所從,去無所至。十方微塵,顛倒眾生,同一虛妄。』既一切動性,都是隨著妄緣業力的流轉而幻起幻落,所以總歸虛妄也。其示現時,非實有生;其散化時,非實已滅。十方虛空.三界微塵.山河大地.草木花香,以及一切有情眾生,皆如此也。

『佛問圓通,我以觀察風力無依,悟菩提心,入三摩地,斯為第一。』所謂無依,即謂無自性也。以隨緣妄起故,當無可依。既無可依,也無可住.無可取。於是心乃成就於「無住安心」也。

空大

虛空藏菩薩,我與如來,定光佛所,得無邊身。爾時手執四大寶珠,照明十方微塵佛剎,化成虛空。又於自心現大圓鏡,諸幢王剎,來入鏡內,涉入我身。身同虛空,不相妨礙。身能善入微塵國土,廣行佛事,得大隨順。此大神力,由我諦觀:四大無依,妄想生滅,虛空無二,佛國本同。於同發明,得無生忍。佛問圓通,我以觀察:虛空無邊,入三摩地,斯為第一。

虛空藏菩薩:我與定光如來,都一樣證得『無邊身』。所謂無邊身,不是說身體很大、很大,而是說身與非身間,乃無界限也。

『爾時手執四大寶珠,照明十方微塵佛剎,化成虛空。又於自心現大圓鏡,諸幢王剎,來入鏡內,涉入我身。』既身與非身,乃無邊界;所以它跟虛空,跟四大所形成的世間,皆能相涉相入也。因此不管是外在的世界,來涉入我身中,還是從我身中變現出各種境界,乃皆無障礙也。

『身同虛空,不相妨礙』有形同於無形,有相歸於無相;這是從證入真空而說的。『身能善入微塵國土,廣行佛事,得大隨順。』隨心所欲,變現境界,而化導眾生;這是從成就妙有而現的。

『此大神力,由我諦觀:四大無依,妄想生滅,虛空無二,佛國本同。』這樣大的神力,似很不可思議;但就理而言,卻是法爾如此也。既四大所交織成的相,是虛妄的;虛妄則無礙也。既真如心性,本是周遍法界的;周遍則圓滿也。而凡夫眾生,既悟不了真空,更證不得妙有,就不免處處隔礙也。

『佛問圓通,我以觀察:虛空無邊,入三摩地,斯為第一。』虛空無邊,即是指真空妙有也。

識大

彌勒菩薩,我憶往昔,心重世名,好遊族姓。爾時世尊,教我修習唯心識定,入三摩地。歷劫已來,求世名心,歇滅無有,乃至得成識心三昧:盡空如來國土,淨穢有無;皆是我心,變化所現。我了如是唯心識故,識性流出,無量如來。今得授記,次補佛處。佛問圓通,我以諦觀:十方唯識,識心圓明,入圓成實,得無生忍,斯為第一。

彌勒菩薩:最初,我乃是個好名之徒。所以心不能安住,而喜歡到處攀緣,以結交各種山林好漢。直到佛陀教我這個觀法:三界虛妄,唯心所現;所以不必胡亂攀緣,以幻取幻!這竟有什麼意義呢?

於是我乃依教奉行而修習唯心識定,這一修再修,以至於能入三摩地。當然好名之心,好攀緣之性,也就從慢慢淡薄,以至於消滅。最後終能證得識心三昧。

識心三昧是什麼境界呢?『盡空如來國土,淨穢有無;皆是我心,變化所現。』即了了覺知,不管是虛空,或如來國土;也不管是污穢的或清淨的,都是從我識中,所變現出來的。

這種情況就像作夢:有的人於作夢時,乃不覺知是夢境,所以就跟著夢魂顛倒去了。而有的人,卻能於作夢當下,了知這是在作夢。既了知這是在作夢,則他可以不作夢了,而即時清醒過來。他也可以繼續作夢,但不隨著夢境而恐懼或貪戀。

一個證得識心三昧者,即是了知自己正在作夢的人。所以消極地可以不隨著夢境而恐懼或貪戀。然積極地,他可以在夢中作主─即自編自演,編我下面要做什麼夢─密宗有這種法門。既了知它是夢,所以即使看到老虎,你儘可以更往前衝,而不用擔心牠會把你吃掉。即使看到大海,你也儘可以往下跳,水不會淹死你的。

『我了如是唯心識故,識性流出,無量如來。今得授記,次補佛處。』既一切唯心所現,則作祖成佛,亦唯心所現爾。我以這樣的修行法門,而得到佛的授記:於未來時,得次補佛位。

『佛問圓通,我以諦觀:十方唯識,識心圓明,入圓成實,得無生忍,斯為第一。』所謂「圓成實性」,即是指真如妙心。以唯識五重觀中有:捨識歸智,捨相歸性。故從剝除妄識而證得真如心也。

以上已說明七大。其實到目前為止,我們只講了六大。且歸納看,這當中,又有什麼共通性呢?

一亡的境界

如瓶已破,虛空無別;如冰已消,海水一體。故在七大圓通中,我們且看:地大─內外微塵,等無差別;微塵自性,不相觸摩。水大─水性一味流通。火大─身心煖觸,無礙流通。風大─風力無依,等無差別。空大─四大無依,虛空無邊。識大─諦觀十方,唯識所現。

其實共通性,乃很明確:即是從證得「一亡」之境界,而使內外成一體也。如地大,曰:內外微塵,等無差別;微塵自性,不相觸摩。水大,乃:水性一味流通。火大,則:身心煖觸,無礙流通。風大,為:風力無依,等無差別。空大,則是:四大無依,虛空無邊。識大,且成:諦觀十方,唯識所現。

這情況就像將瓶子打破了,故與虛空無二無別。或者如大海中的堅冰,若消融後,即與海水合為一體。

所以在七大圓通中,其共通性不外乎:如何打破有限的執著,而證入無限的境界。而有限的執著,乃根源於對自我的桎梏,也就是末那識的染污。若這執著消除了,就能證得無限的真心境界。所以不管從那個門路著手都一樣,只要勘破這種執著,剩下的便水到渠成爾。

根大

最後講根大,就是有名的《大勢至菩薩念佛圓通章》

譬如有人,一專為憶,一人專忘;如是二人,若逢不逢,或見非見。二人相憶,二憶念深;如是乃至從生至生,同於形影,不相乖異。十方如來憐念眾生,如母憶子;若子逃逝,雖憶何為?子若憶母,如母憶時,母子歷生不相違遠。若眾生心憶佛念佛,現前當來必定見佛。去佛不遠,不假方便,自得心開。如染香人,身有香氣,此則名曰香光莊嚴。我本因地以念佛心,入無生忍。今於此界,攝念佛人歸於淨土。佛問圓通,我無選擇,都攝六根,淨念相繼,得三摩地,斯為第一。

這是大勢至菩薩的報告:如只順著經文的字句去意會,便會覺得很疑惑:最後的根大,何以竟變成「念佛法門」呢?我們看前面廿四種圓通,都是從自力的禪觀,去修行,去覺悟,去體證的。而最後的根大,為何卻變成唯以「他力攝受」為主的念佛法門呢?

我們皆知《楞嚴經》中所最重視者,乃根之大用也。因為根門的本源,即是真如心也。以《楞嚴經》特別重視從根啟修,故於「地水火風空識」之六大中,別加根大,而成為七大與二十五圓通。然何以於根大的修行法門中,卻變成念佛法門呢?

初看來,前後非常不搭調。其實乃不能依文會義也,而是當從《楞嚴經》的主旨大義去解說:

『譬如有人,一專為憶,一人專忘;如是二人,若逢不逢,或見非見。二人相憶,二憶念深;如是乃至從生至生,同於形影,不相乖異。』就像有兩個人,一個雖很刻意去憶念對方,另一個卻什麼也不在乎。所以這兩個人,也許會見面,也許不會見面。反之,若兩個人皆彼此繫念珍惜。則必從今生到永世,如同形影,絕不隔離。

以上只是文句的表面義。其實這兩人,乃比喻真心與妄識也。『一專為憶』乃指真心,以真心昭然常存,無處不現故,而稱為「專憶」。『一人專忘』則指妄識。妄識若只隨塵流轉,而不發菩提心,乃稱為「專忘」。於是妄不逢真者,即謂不能見性開悟也。反之,若發菩提心,且精進用功,則曰『二人相憶,二憶念深』。如此則必見性開悟,且永不退轉也。

『十方如來憐念眾生,如母憶子;若子逃逝,雖憶何為?』如只照文句去會意,十方如來想念眾生,就像母親憶念其子一般淒切,則其還能解脫嗎?世間的兒子,只少數幾位,母親就快累死了!更何況眾生無量無數,豈不更沈淪嗎?母親想兒子,想來想去都是生死法,還能不戒慎警惕嗎?這是純以世法,而來解釋佛法。

其實母子者,也是比喻。以母者,即喻真如心也。以真如心,能出生一切萬法,故為萬物之母。而子者,則喻眾生也。真如心雖時時處處,昭顯其然;無奈眾生,唯日用而不知。故曰:若子逃逝,雖憶何為?

『子若憶母,如母憶時,母子歷生不相違遠。』反之,若眾生有求覺悟之心,這就稱為憶母。不管是未覺悟者,求覺悟;或已覺悟者,將心安住在心性上,都稱為憶母也。母子歷生不相違遠,即謂能從見性而契入真如境界也。

『若眾生心憶佛念佛,現前當來必定見佛。去佛不遠,不假方便,自得心開。』若眾生既發道心,又肯精進用功,則必能覺悟證果也。故此中的佛,是指佛性或法身佛,而不是有形有相的報身佛或有名有號的化身佛。『自得心開』,即指明心見性也。

『我本因地以念佛心,入無生忍。今於此界,攝念佛人歸於淨土。』此之念佛人,即是參禪、求覺悟之人。而淨土者,乃為心淨則國土淨也。所以真正的淨土,乃是無所不是、無所不在也。

『佛問圓通,我無選擇,都攝六根,淨念相繼,得三摩地,斯為第一。』此之『都攝六根』,即前所謂「旋.反.還.遺」之心要也。故攝根者,不只是持心不妄動而已,更重要的是應向內去參究。如只是攝心不動,頂多是修定法門,而非見性法門。故得更進一步去參究:最內在、最源頭的是什麼?這才是真正的都攝六根也。既真如心為一切根門之源,故證得真如心者,即已都攝六根也。『淨念相繼』,既以真如心來都攝六根,則何非淨念相繼呢?

所以雖名為「念佛圓通」,其實還是不離自力求悟的心地法門也。可是到目前為止,很多淨土大德,卻只是用世間的人情世故來解釋,說什麼『子若憶母,如母憶時』。情不重,不生娑婆啊!真是愈說愈沈淪了。

我們今天講廿五圓通,重點還是在講它們的共通性。以若掌握得共通性,則隨時可從此門入,從他門出,而不必格格陷於方隅也。今天就講到這裡為止,下次再更直接講參禪法門!

今天繼續講「耳根圓通與參禪法門」。前次講廿五圓通時,於耳根圓通章,並未作詳細的說明。但耳根圓通,其實是《楞嚴經》特別重視的法門。所以今天再專題介紹耳根圓通,然後更從耳根圓通的修行方法,去對照參禪法門。何以《楞嚴經》特別重視耳根圓通呢?這乃牽涉到經典所謂「擇根」的問題。

擇根

汝今欲逆生死欲流,返窮流根至不生滅。當驗此等六受用根,誰合誰離?誰深誰淺?誰為圓通?誰不圓滿?若能於此悟圓通根,逆彼無始織妄業流,得循圓通;與不圓根,日劫相倍。

前面雖通說有廿五種圓通法門,包括六根、六識、六塵,還有七大的修行法門。但佛陀並不希望每個人都去試每種方法。因為在眾方法中,對娑婆世界眾生而言,乃有些是既容易入門,又更有成效者。因此前雖廣泛介紹廿五圓通,但佛陀還是希望幫助後學眾生,去挑選出更直接、有效的方法來。

因此在廿五圓通中,首先篩選出的是六根,乃從「根門」入手也。為什麼不選擇六塵呢?因為塵是外境,屬於事相;乃更雜亂故。而六識者,也屬於相;同為雜亂者。至於七大,當然就更不相應了。故之所以選擇六根者,乃為根偏於「性」,與真如心乃更直接相應也。

其次,在六受用根裡又有差別,有的較圓通?有的較狹劣?所以若從圓通根入手,與從狹劣根入手,在效果上就有『日劫相倍』的差別。所以當理智而慎重地去抉擇所要修行的法門。

十方如來,於十八界一一修行,皆得圓滿無上菩提。於其中間,亦無優劣。但汝下劣,未能於中圓自在慧。故我宣揚,令汝但於一門深入。入一無妄,彼六知根,一時清淨。

對真會用功者而言,不管從六根、六塵,甚至六識,既都能入手,也都能成就最後的圓滿。所以對他們而言,任何法門皆無所謂殊勝或狹劣的差別。

但對初發心的眾生而言,卻非如此。雖曰「條條道路通羅馬」,但其中有的是比較平坦,有的是比較崎嶇,有的比較迂迴,有的比較迅捷。故不管是透過自己的知見或過來人的經驗,能事先選擇一條既平坦、又迅捷的門路,還是很重要的。

否則娑婆世界的眾生,壽命都很短。故如不慎重而明智地,去抉擇所入手修行的法門;則想在一生中,得到較大的受用,乃不可能也。

功德計較

世為遷流,界為方位。東西南北,四數必明。與世相涉,三四四三,宛轉十二;流變三疊,一十百千。總括始終,六根之中,各各功德有千二百。

下面即來計較六受用根中,各功德多少的問題。首先定義:功德的指數。

『世為遷流,界為方位』。世,是指時間的流轉,如中國人說:卅年為一世。界,是指空間的展延;就方位而言,則有東西南北。雖有時候,號稱有十方;但事實上用「東西南北四方」來講,便足夠了。故曰『東西南北,四數必明』。

『與世相涉,三四四三,宛轉十二』。既方位,有四方。更時間,有過去、現在、未來三世。這空間的四方,乘以時間的三世,便是十二。『流變三疊,一十百千。總括始終,六根之中,各各功德有千二百。』但我們卻不說:功德乃十二。因習慣上,會把它十倍.十倍相乘,也就是每個基數的功德,定為一百的話;十二基數乘起來,便是一千二百功德。

簡單講,若時間是永恆的,空間也是無限的,這就是圓通根有一千二百功德。反之,若時間非永恆的,或空間非無限也,即是非圓通根。

所以下面,我們就來計算:在六根中,其功德各多少?

眼根

如眼觀見,後暗前明:前方全明,後方全暗;左右旁觀,三分之二。統論所作,功德不全;三分言功,一分無德。當知眼唯八百功德。

首先算眼根的功德:就一般人的視野而言,以正前方看得到,故稱為『前方全明』;而後面的,看不到,稱『後方全暗』。如向左邊看,可看到左邊的三分之二;再向右看,也是三分之二。這樣總加起來,如圖所示,共三分之二。『三分言功,一分無德』,故眼根的功德乃三分缺一,只有八百功德爾。

耳根

如耳周聽,十方無遺。動若邇遙,靜無邊際。當知耳根圓滿一千二百功德。

以耳根的功能,不管前後、左右、上下、四方,都能聽,所以稱為『十方無遺』。其次,不管遠近、大小都能聽;甚至於無聲音時,也一樣照聽─正因為能聽,才確認無聲音也!以耳根在一切時、居一切處,都能聽,所以圓滿一千二百功德。

鼻根

如鼻嗅聞,通出入息。有出有入,而闕中交。驗於鼻根,三分闕一。當知鼻唯八百功德。

鼻根雖能嗅,但嗅得與否?還跟呼吸有關。通常在呼與吸的中間,乃會有一段空檔的時間。故即使謂:鼻根於吸氣與呼氣時,皆能嗅;但至少於中間空檔時,是不能嗅的。故知鼻根的功德,也是三分缺一,而只有八百功德。

舌根

如舌宣揚,盡諸世間出世間智。言有方分,理無窮盡。當知舌根圓滿一千二百功德。

上次已說過:舌根主要的功能,不是說話,而是品味。說話主要是聲帶的作用,故如聲帶好,會有比較好的音質,而稱為梵音。然梵音,也只是就音質而論,乃與所說的內容,無直接關係。若內容,應是意根的範疇。

所以謂舌根能圓滿功德,是很牽強的。若就品味而言,舌根的功德便很不齊全也。

身根

如身覺觸,識於違順。合時能覺,離中不知,離一合雙。驗於身根三分闕一,當知身唯八百功德。

身體的覺受,要觸合才能知,故謂『合時能覺』;若不觸,即不知,故稱為『離中不知』。以觸與不觸的比率,略為二比一,故稱為『離一合雙』。所以身根的功德,也是三分闕一,而只有八百功德。

意根

如意默容,十方三世一切世間出世間法,唯聖與凡,無不包容,盡其涯際。當知意根圓滿一千二百功德。

以意根能回憶過去,惦念未來,故十方三世,世、出世間,凡與聖,淨與染,一切盡在其中,所以能圓滿一千二百功德也。

其中,以舌根宣揚世出世間理,非一切人所能,故非初學者所宜。

於是乎,唯有耳根與意根,能圓滿功德(至於塵識等,更不及也)。

其實,我們並不需要用嚴謹的方法去計算,各根有多少功德?甚至身根是八百功德,或六百功德,也不重要。因為就一般人的直覺,身根、舌根與鼻根乃是較不靈敏者,所以功德當不齊全。而眼根,既開眼才能見,功德也不算齊全。

所以在六根中,唯耳根與意根的功德最圓滿。至於圓滿,是否即為一千二百功德?這其實也不重要。嚴格講,耳根只能緣現在,而不能緣過去、未來,因此它的功德,還是不能與意根比的。更何況,耳根如不依附於意根,還不能單獨作用也。

然既於《楞嚴經》中,說耳根具足一千二百功德。那我們還是從耳根圓通講起吧!然後再匯歸於意根圓通。

耳根圓通

聲銷無響,汝說無聞。若實無聞,聞性已滅,同於枯木。鐘聲更擊,汝云何知?

在經典中,佛陀為了向阿難證明耳根是圓通的,所以做了一些實驗:首先他請羅侯羅敲鐘,然後問大眾:有聲音嗎?阿難答曰:有聲音。過一段時間後,鐘聲慢慢消失了。再問阿難:有聲音嗎?阿難說:沒有聲音哩!又過一段時間後,佛陀再請羅侯羅敲鐘,再問阿難:你聽到嗎?阿難說:聽到了。再過一段時間後,聲音沒有了。佛陀更問:你聽到嗎?阿難說:沒聽到哩!

於是佛陀就責怪阿難:你何以前後矛盾?阿難說:我有什麼矛盾呢?佛陀說『聲銷無響,汝說無聞。若實無聞,聞性已滅,同於枯木。鐘聲更擊,汝云何知?』如果聲音消逝了,你就沒聽聞。既無聽聞,則你的聞性已不存在了,便同於枯木般地無知無覺。故如再敲鐘,你是應該聽不到的。但事實上,你還是聽到了。

知有知無,自是聲塵或無或有;豈彼聞性,為汝有無?聞實云無,誰知無者?

有些人乃認為:因為有聲音,所以我才去聽。然既你未曾聽,云何知道有聲音呢?所以佛陀的實驗,乃為證明:耳根,一向在聽。

只是有時候聲音較大,有時候聲音較小。如果聲音小到難以察覺的程度,我們就認為「沒有聲音」。所以是「沒有聲音」,而非「沒有在聽」。以我們耳根的「聞性」,是從來不休止的。

所以聲音的大小有無,乃是聲塵的變化;卻非聞性也跟著變化。否則如以無聲音,就無聞性;那既無聞性,又誰來覺知其沒有聲音呢?

是故阿難!聲於聞中自有生滅,非為汝聞聲生聲滅,令汝聞性為有為無。汝尚顛倒,惑聲為聞;何怪昏迷,以常為斷。

所以眾生都很可憐:竟把聲塵的有無,當作聞性的有無。這云何能不『以常為斷』而顛倒迷惑呢?既以常為斷,而欲免於生死輪迴,殆不可能也。

終不應言:離諸動靜閉塞開通,說聞無性。

但是我們也不要錯以為:離卻聲塵大小、遠近、有無的變化外,別有「聞性」的存在。性雖不是相,性也不離相。

如重睡人,眠熟床枕。其家有人,於彼睡時,擣練舂米。其人夢中聞舂擣聲,別作他物:或為擊鼓,或為撞鐘。即於夢時,自怪其鐘為木石響。於時忽寤,遄知杵音。

阿難!是人夢中,豈憶靜搖開閉通塞?其形雖寐,聞性不昏。

甚至即使一個人,於床舖中睡得正沉。他的家人卻於此時擣杵舂米。於是這人雖睡著了,卻仍於睡夢中,聽到聲音。也許因在睡夢中,故將聲音錯聽為敲鼓的聲音,或撞鐘的聲音。於是在睡夢中,乃訝異於:何以敲鼓聲或撞鐘聲,竟變成木石相擊的聲響?驀地,他卻突然清醒過來,於是便知:那乃是舂米的聲音爾。

所以阿難!人雖在睡覺,心不作意,聞性卻未跟著睡覺也。否則,於睡夢間,既第六識不起作用,他如何能聽聞呢?甚至有的人,睡得正熟,以至於連夢都沒有。這時,如我們去叫他,或者去抓他的手,去搖他的腳,也能將他喚醒。這能喚醒者,即表示他的根性還在作用。

所以「作意與否」,乃不會影響到根性的作用也。作意是有間斷的,而根性卻無間斷也。

縱汝形銷,命光遷謝,此性云何為汝銷滅?

更進一步說,如果人死掉了。死掉是身體的遷化,而根性卻不跟著遷化。既連死,都不會影響到根性的作用,那根性還有什麼不圓通的嗎?

所以為亡者超渡有用嗎?既真心常在,至少是還能聽聞的;不過能否相應?又另當別論也。

經典中,在陳述廿五圓通後,佛陀乃請文殊菩薩為眾生選擇入手修行的法門,而文殊菩薩乃推薦用耳根圓通的修法,因此下面就有些文殊菩薩所說的偈頌:

文殊菩薩偈頌

聲無既無滅,聲有亦非生;生滅二圓離,是則常真實。

既無聲音時,聞性不會散滅。也有聲音時,聞性非即新生。故必超越聲塵的生滅變化,才能悟得聞性的常住不變、本來清淨。

縱令在夢想,不為不思無

縱使在睡夢中,也不會因「心不作意」而失卻根性的作用。

我們已再三說到一個觀念:作意根是依存於非作意根,而非作意根又是依存於真心而有作用的。我們自以為很清楚、很真實的五俱意識,其實只是虛無漂渺的表相爾。

覺觀出思惟,身心不能及

『覺觀』是指真心覺悟、觀照的能力。而『出』,乃超脫之意。真心覺悟、觀照的能力,乃超乎意識思惟之上。如意識的思惟作用,像雲般地幻起幻滅。而真心,乃如虛空不動不搖。唯虛空,能包涵著雲;豈雲能了知,虛空的存在呢?

所以既從狹隘的身體,無法覺知真心的作用;也從妄識的生滅,無法意會真心的特性,故稱為『身心不能及』。

眾生迷本聞,循聲故流轉;豈非隨所淪,旋流獲無妄。

眾生很可憐,迷失了本來清淨的聞性,卻隨著聲塵的幻起幻滅而流轉生死。既然要修行,就不能再隨著聲塵而淪溺;而要能迴向,從著相生死而迴向於明心見性。既見性清淨,即旋流歸真也。

將聞持佛佛,何不自聞聞;一根既返源,六根成解脫。

所以修行的法要:倒非多聞熏習而已!如只到處參方尋道,拾人牙穢,這又有什麼用呢?因為這時候的心,還是浮沈不定的。這乃影射阿難也!因為阿難是多聞第一的弟子。

故真正的修行,不是向外去尋佛,不是向外去求法。而只要溯本清源,去證得真如心,則一切境界都是現成而清淨的。『何不自聞聞』,即謂:何不反求諸己,從聞性中去覺悟我們的自性呢?只要從任何一根去著手,而能歸返心地的源頭,則六根皆得清淨與解脫也。

如世巧幻師,幻作諸男女;雖見諸根動,要以一機抽。息機歸寂然,諸幻成無性。

這就像世間所演的皮影戲一般,雖在戲中出現男女、動物、劇場,變化萬千。然而即使再多的劇情變化,也不過用一根線去控制而已!故如這線不再操作的話,則這些幻現出來的男女、動物、劇情等,便全歸於寂然、幻滅。

六根亦如是:元依一精明,分成六和合;一處成休復,六用皆不成。

以上既演戲如此,也六根如此。六根即使像皮影戲,能變現出種種塵相,但還是由「某個主導」來操控的。這操控的主導是誰呢?不是真心,而是我執。

為什麼我們能確認:這個『一』不是真心,而是我執呢?因為下面有『一處成休復,六用皆不成』只有我執才能休復,而真心乃不可休復也。眾生最初隨著我執而去攀緣造業。如以見性而消融我執,則六根雖仍有覺照的功能,卻不會因此而造業也,所以稱為『六用皆不成』。

旋汝倒聞機,反聞聞自性;性成無上道,圓通實如是。

所以耳根圓通修行的重點,也不過是:要從對聲塵的攀緣執著,而迴向到對聞性的覺悟.對聞性的契合。此之『反聞』,即是說:當從對聲塵的攀緣執著而迴向。『聞自性』,即覺悟於真如的心性也。如此就能從見性而成就無上道。

以上是文殊菩薩所說的偈頌,對於耳根圓通修行的重點,乃說明得較完整而清楚。以下再看觀音法門,也就是觀音菩薩於〈耳根圓通〉章裡,所提出的報告。

觀音法門

從聞思修,入三摩地。初於聞中,入流亡所。所入既寂,動靜二相了然不生。如是漸增,聞所聞盡;盡聞不住。覺所覺空,空覺極圓,空所空滅。生滅既滅,寂滅現前。忽然超越世出世間,十方圓明。獲二殊勝:一者,上合十方諸佛本妙覺心,與佛如來同一慈力。二者,下合十方一切六道眾生,與諸眾生同一悲仰。

『從聞思修,入三摩地』修行大致都是:從最初的聞法,更以思惟其義,然後再用實際的法門去修行,而能證入三摩地。這是總說修行的過程。

『初於聞中,入流亡所』接著才敘述有關耳根圓通的修證過程。何謂『亡所』?「所」就是所聽到的聲塵。一般人對於所聽到的聲音,都會去分別它的意義。比如有人講話,去思惟他所說的合不合道理?

如慢慢把粗分別心去除後,就可能只聽到聲音,而不明瞭他所說的有什麼涵義。所以『亡所』者,乃首先從有意義與無意義的分別相中跳出來。其次,再從聲音的大小、遠近、高低等分別相中跳出來。於是便只剩下:有聲音與無聲音的差別相。如果連聲音的有無,都放下了,這才是真正的「亡所」。

至於『入流』呢?簡單講,就是「入法流」,也就是當一個修行法門,我們已能用到相應得力了,才稱為入流。即俗話說的「已進入情況了」。故入流,才能亡所;也亡所後,才確定其已入流也。

『所入既寂,動靜二相了然不生』既連聲音的有無,都放下了;那聲音的動與靜,便沒什麼差別了。『如是漸增,聞所聞盡;盡聞不住。』如是繼續用功,乃至「能聞根性」與「所聞聲塵」的界限,全消泯了;故能盡聞一切。這時聞性的作用,就不再被匡限了。

『覺所覺空,空覺極圓,空所空滅。生滅既滅,寂滅現前。』這單從文字,是不容易說得很清楚的。故我們勉強用幾個層次來說明:首先『聞所聞盡』,是指五識的能聞跟所聞都消盡了。以五識比較粗重故,得先消除。接著斷除第六識的分別,故稱為『覺所覺空』;如有「覺所覺空」的證量,則類似入定,會有神通的,故稱為『空覺極圓』。

待第六識的能所斷除後,再進一步乃要斷除第七末那識的分別,故有『空所空滅』。我與非我的對立,全消除了。既我與非我的界限,全泯除了;則一切世間.萬象崢嶸,乃皆平等而清淨矣!此稱為『生滅既滅,寂滅現前』,這也就是《楞嚴經》所謂「一亡」的境界。

『忽然超越世出世間,十方圓明』既證得一亡的境界,即是已入真空也;故能從真空而出妙有。這也是我們再三強調的:能把我執的框框打破後,才與虛空、法界合為一體。

於是『獲二殊勝:一者,上合十方諸佛本妙覺心,與佛如來同一慈力。二者,下合十方一切六道眾生,與諸眾生同一悲仰。』既與法界合為一體,當就上合諸佛本妙覺心,下隨眾生尋聲救苦。『同一悲仰』,即似現代心理學所謂的「同理心」。以具同理心故,能尋聲救苦。

以上耳根圓通,從最初佛陀用撞鐘的方式,以證明耳根是圓通的。然後有文殊菩薩講的偈頌,及觀音菩薩所說修行的層次及證量。這總加起來,才是完整的耳根圓通。下面再說意根圓通:

意根圓通

或問:如文殊菩薩所謂『知根雜亂思,湛了終無見;想念不可脫,云何獲圓通?』故意根能修圓通嗎?

答曰:所謂「雜亂思」和「想念不可脫」者,乃皆就法塵而言。至於意根者,不必如是。且前五根者,必依意根才起作用。否則,只耳根者,云何獲圓通呢?

以『雜亂思』或『想念不可脫』,乃是皆就法塵而言。而既落入塵相,則不只法塵是雜亂的,連聲塵也是雜亂的。因為聲音有大小、遠近、男女、有意義、無意義,反正差別相還是很多的。故就相而言,任何一種塵相都是一樣雜亂。反之,若能回歸到根性的話,皆很單純也。

其次,嚴格算:耳根並未具足一千二百功德。因為所有的五俱意識,都只能緣現在世,而不能緣過去世和未來世。既三世中闕二,云何為一千二百功德?又前五根者,也不能單獨作用;前五根一定得依託於意根,才能起作用。所以耳根的功德,比之意根的功德,其實還是天淵之別哩!

入門方便

故修耳根圓通者,不若直修「意根圓通」也。而意根圓通的修法,乃參禪法門也。

所以如謂:須從根門啟修,則修耳根圓通,反不如修意根圓通,來得直接俐落。因為意根不只功德更圓滿,而且是更內在的主控者。然意根圓通云何修呢?這在《楞嚴經》中卻未講得明白。但在中國禪宗史上,卻表現得很出色,這就是參禪法門。

所以中國禪宗雖非常重視《楞嚴經》,有所謂「開悟在楞嚴」。可是對文殊菩薩所鄭重推薦的耳根圓通,卻少人去修。為什麼呢?因為中國人,不管從理論或經驗上,終究是認定:以意根圓通而修參禪法門,是最直截了當的。

或者,我們再看《高僧傳》,不管禪宗或其他宗派,真以修耳根圓通而大有成就者,誰呢?不知道!但從參禪法門而大有成就者,卻比比皆是。

為什麼《楞嚴經》這麼重視耳根圓通的修法,而中國人卻只單用參禪法門呢?這問題沒有人去探討。但是若真論究,原因也很簡單:因為參禪法門,乃是直修意根圓通也。


楞严经四种清净明诲浅释

Posted On 17/07/2009

http://bookgb.bfnn2.org/books2/1593.htm


楞严经五十阴魔浅释

Posted On 17/07/2009

http://bookgb.bfnn2.org/books2/1223.htm


Cats and Dogs…….

Posted On 16/07/2009

Ah Fong is 38 this year, he was in the pest control industry for the past 15 years. He is married with 3 children.

However, he was being retrench last year, and after much struggle , he manage to beg and borrow so money to start a small provision shop in TPY area…like many singaporeans, to him n his wife, starting a own business being their own boss meaning a good start ..Therefore he pinned a very high hope for his business. His shop location is rather good as it is located at a area with lots of human traffic. However…things doesnt turn out to be good…this daily net profit is less than $30….and its too far to meet his needs…

I met him 1 day at TPY central after my appoinment and we had a short chat  and get to know abt all this…

he was one of my best counterpart b4 he leave his previous job..becos of him ,many of my problems is being solved..and from there we becom rather good friend..

After i knew abt his plight..i asked him , if he would  want me to see fengshui for him…he was happy that i made this suggestion..but he frankly told me he gt no spare cash to engage my service..i happily told him..i will do it free for him..cos i really own him too many favours…

then 1 day, at the arranged time, i reach his shop..i did a survey at his shop area..i can say that the shop fengshui is good…there is no fengshui reason to cause the shop to hv such poor business..i walked towards the shop, my crown chakra start to jump! i sense something unusual, i summon my ling energy to my eye, n to my horror..i saw there tons of cats n dogs spirit lying around the shop entrance, n they are all snarling at me!…i make a mudra n use my ling energy to chant a mantra and throw the energy at them to chase them away…but i know they will come bk again soon…n i think this must be the reason for the shop ‘s business to b so bad…cos for the whole row of shop house , they only stationed at fong’s shop …

i gt into the shop, Fong n his wife greeted me, and offer me kopi…we started with simple chatting, then i go into the topic by telling them wat i had jus saw…..fong’s wife was shock n start to gt scared and ask me will it endanger them..i look at Fong, he is in deep thoughts…i asked him,

“siao eh ,you killed them huh ?”

” ya, i think so…i killed quite a number of stray cats and dogs when im in the pest control industry”

“Y did u do that?”

“bo bian leh, customer want us to gt rid of them, n boss agreed to it leh”

“dun u know its legally n karmically wrong?”

“i know lah bro, but…haiz…bo bian leh”

well….”bo Bian” is always the best excuse 1 will use when he or she needs to do wrong stuff….Fong start to plead me to help him…i explained to him, there is no way i can help cos he is the 1 who killed them, n now they come bk to him..its karmically rightful…

Fong wife start to tears, and both of them keep begging me for solution..

I , as usually being super kaypo, taught him a “zhao du” ritual and wanted him to b a full time vegeterian for 3 years and need to chant 10 million times of 往生咒 n dedicated to the animal spirits…

he “wah!”

i started to packed my thing n intent to leave, he know i angry liao..he quickly stop me and promise he will do it…

with that promise, i help him to arrange his shop fengshui, and help him set a earth diety altar which will b a lot of help in his business…

I told him, not to give me empty promise..cos i will check with the animal spirits , if he did not do as he promise, i will punish him myself…

Both of the “oor”

 

I shake my head……….

haiz….i really hate the excuse “bo bian”…


老實念佛

Posted On 13/07/2009

◎我們往往看到一些不識字,窮苦的老太婆,好像很無知,一天到晚只知道念阿彌陀佛,看到他們往生都非常自在,有站著、坐著、不生病、預知時至,自在的往生。這比知識分子實在高明太多了,原因就是他們都能老實念佛。反觀一些知識分子,則是一邊念佛,一邊打妄想。所謂「自古詩人妄想多」,妄想是造六道輪迴之業,我們決不能學。修行人知道的事,越少越好;認識的人,越少越好,所謂「知事少時煩惱少,識人多時是非多」。這才明白老太婆的老實念佛不簡單,是真有智慧的人,他們才是世間第一等人。(節錄 淨空法師語錄)


修行偈。。

Posted On 13/07/2009

千里寻老鹰,万里开明灯;
日日谈修行,修行不归路;
皆说修行苦,但我乐融融;
修乃我的魂,行乃我的魄;
愿若不能了,难把极乐过;
一日入佛门,终身为佛们!


妙法莲华经方便品第二

Posted On 11/07/2009

http://you.video.sina.com.cn/b/16499463-62408899.html


A or B?

Posted On 11/07/2009

A>身是菩提树,心如明镜台,时时勤拂拭,莫使有尘埃。

OR

 

B>菩提本无树,明镜亦非台,本来无一物,何使惹尘埃


第一??????????????????

Posted On 11/07/2009

现在参禅人,尽在皮毛上用功夫,把参禅当做比赛来争第一。你能坐三小时,我要坐五小时,胜过你一招,有这种心理在作祟,焉能开悟?就是坐了八万大劫,也不能明心见性。为什么?因为你有胜负心。所谓“争是胜负心,与道相违背,便生四相心,由何得三昧”?这首偈颂。是警惕修道人,不可争第一。功夫到家,智慧现前,自然会有人评判你是第一——那才是真第一。如果心想第一,有这种胜负心,就与道相违背了。

修道的人,好像水一样,有谦俾心,不争功、不贪德,好的给人家,坏的自己留着。老子说:“上善若水,水善利万物而不争。处众人之所恶,故几于道”。上善就是第一流的修行者,如水一般,向低洼之处流去。虽然水对万物有利益,可是不争其功德。不论是飞潜动植物,或是胎卵湿化,一视同仁,供给所需,修道人,亦复如是,对一切众生,视为过去父母、未来的诸佛,要慈悲为怀,方便为门,拯救他们出离苦海。凡是众人所不愿意住的地方,而要去住,有这种的思想,就离道很近。凡是有胜负心,就不合乎修道的宗旨,就违背了道。

修道人,要没有四相的心。无我相:谁在修道?修道的人也没有了。无人相:没有和人比赛的心。无众生相:我相没有了,人相没有了,所以众生相也空了。无寿者相:既然众生相也空了,那来个寿者相?若是有争强论胜的思想,就有四相心。有了四相心,从什么地方能得到正定正受?这个道理,不妨琢磨琢磨。一言以蔽之,有四相心,即是凡夫;无四相心,即是菩萨。

修道人,要记住金刚经的四句:“一切有法为,如梦幻泡影;如露亦如电,应作如是观。”凡是有形有相,皆是有为法。有为法,好像作梦,好像幻化,奸像泡沫,好像影子,好像露水,好像电光,皆是虚妄而无实体。一切的一切,皆应该这样来观察,才能明白真实的道理,就不会执著,不会打妄想。

在金刚经上又说:“过去心不可得,现在心不可得,未来心不可得。”过去心为什么不可得?因为过去已经过去了,还管它干什么。现在心为什么不可得?因为现在念念不停。你说这是现在,等你说完。现在又过去了,时间不会停留的。未来心为什么心不可得?因为还没有来嘛!你说那是未来,可是它又来啦!连未来也没有。所以过去现在未来三心了不可得,能依佛所说的法子去修行,直截了当,可达到涅架之境。

修道人,要依正知正见的法为准绳,勇猛修习,这时候,“离言说相”:言说的相也没有了,没有什么话可说的,“离心缘相”:心缘的相也没有没有什么缘可攀的,“离文字相”:文字的相也没有了,没有什么文字可代表,可说出来。既然说不出来,还有什么可回忆?还有什么放不下?还有什么可认真?各位!要在这个地方用功,不可在皮毛上用功。

有人在想:“今天坐禅,腿不知疼,腰不知酸,不知不觉到开静的时间。”因为你在睡觉嘛!当然什么也不知道。不要误认是境界。若有这个执着,则容易走火入魔,大上其当。

各位注意:凡是从外来的境界,不要注意它,不要理会它。听其自然,不随它转。在楞严经上讲得非常明白。希望参禅者,要彻底研究五十种阴魔的来龙去脉。《楞严经》是参禅人的宝鉴。所有修道人宜深入钻研。


愛與感謝的水結晶

Posted On 09/07/2009

http://www.youtube.com/v/Pva44XPhV84&color1=0xb1b1b1&color2=0xcfcfcf&hl=zh_TW&feature=player_embedded&fs=1“


太上老君清淨經

Posted On 09/07/2009

老君曰: 大道無形生育天地大道無情運行日月大道無名長養萬物吾不知其名強名曰

道 夫道者. 有清有濁有動有靜天清地濁天動地靜男清女濁男動女靜將本流末而生

萬物,清則濁之源,動則靜之基,人能常清靜天地悉皆歸 夫人神好清而心擾之.人心好

靜而慾牽之.常遣其慾而心自靜.澄其心而神自清自然六慾不生三毒消滅.所以不能

者.為心未澄慾未遣也能遣之者.內觀其心.心無其心.惟觀其形.形無其形.遠觀其物.

物無其物三者既悟惟見於空.觀空亦空.空無所空.所空既無.無無亦無.無無既無.湛然

常寂.寂無所寂慾豈能生 慾既不生.既是真靜.真常應物.真常得性.常應常靜.常清靜

矣如此清靜漸入真道.既入真道名為得道.雖名得道實無所得.為化眾生名為得道.能

悟之者可傳聖道 老君曰: 上士無爭.下士好爭.上德不德.下德執德.執著之者不名道

德 眾生所以不得真道者為有妄心.既有妄心.既驚其神.既驚其神.既著萬物.既著萬

物.既生貪求.既生貪求.既是煩惱 煩惱妄想憂苦身心.便遭濁辱.流浪生死.常沉苦海.

永失真道真常之道.悟者自得.得悟道者.常清靜矣

 

直接解說 太上老君清淨經

太上老君說: 虛空沒有形狀柤貌而變化生育出天地虛空沒有私下的情份平均運行著日月

虛空沒有實質的名稱長久以來確滋養著萬物我不知道如何稱呼? 勉強取一個名字叫

<道> 這道之中有清明虛廓的.有色雜混濁的.有動態的.有靜止的如天清而明時.地面

是眾色濁亂的.如天空中變化雲雷交動.而地面是平靜的男人身清剛強.女人身濁如

水.男人心思好動.女人柔水文靜 將本性流露於外.心念妄為而生出萬物.清靜是污濁

的源頭.動態變化則是以靜止為根基.人如果能時常保持神清心靜天地一切皆歸於清

靜無為 有的人愛好神清智明.但心的妄念會去干擾他.那人想要靜止妄念.可是慾妄

確會牽制著心.如果能時常派遣消除慾妄.這心自然就會靜下來.待心靜下來時神智就

會像一杯水一樣.塵物沉澱下來這一杯水一樣清而明 而因執著塵物所生出的種種慾

妄自然就不會再生起.因慾妄由身口意造作出貪嗔痴的這三種有漏毒害就會消滅.如

果不能這樣清靜的人就是他的心未能靜下來.慾妄也未能派遣消滅 能將慾妄派遣消

滅的人.可以進一步觀察.這心本來就沒有一個能真正標示出來的心.仔細的觀察是不

是有形狀.也沒有能真正譬喻出來的形狀.遠處觀看物體其實一切本是一混然之相.這

一界相本來就沒有個別獨立之物.是因心的分別執著而成立體遠近色別之物相 如上

這三種能觀察通達領悟的話.萬物一切皆是空的假相.觀察到萬物萬法是空假的相.也

如同虛空一樣.一切盡如虛空也沒有所空的對象.所空的對象也沒有時連.無沒有的念

頭也忘掉.無與沒有都已不存在分別(如同記憶與忘記都如一)自然真常的達到寂靜.

寂靜也無有所寂靜的觀想念頭.慾妄豈能再生出 慾妄既然不再生出就是真正的常

靜.如此真常的清淨心體因應萬物.真常得自清淨性.以真常清淨自性應物常清淨行.

神智心性清淨常持 如此的清淨行.就會漸漸進入到真常的大道體性中.既然已進入

真常大道體性中.就可以稱呼為得道.雖然稱呼為得道.但是一切實在是無有所得也無

有所捨.但為了渡化眾生就取名稱呼為得道.可以悟出這個道理的人.就可以傳達教授

大眾修行進入這種神聖的大道 太上老君說: 有高尚知識修為的人士.不會與人爭論.

而不向上修學認知的人便常與人爭論.有品德修為的人.不會將善業德性掛在嘴上說.

而不修身養德的人便常常執於口中說道德.執於身口外表道德行為的人.是不明白道

德的人也不能稱呼他為有德性的人 一切眾生之所以不能得到真常大道就是因為有

妄心.既然有了妄心就會驚動了神情亂了神智.既然亂了神智就會將心執著在一切事

物上.既然執著在一切事物上就會生起分別取捨貪求.既然生起取捨貪求就會始神智

心情獰亂而生出煩惱 因煩惱而變化出的種種妄想.憂愁哀苦了身心.便會遭到空幻

濁染的蘊界所侵辱.常常變化生死流浪於三界.時常沉入苦海中永遠失去能悟得真道

的清淨心 真常不變的大道.悟得出者自己自得.非有人能給予的.能悟得這種真道的

人.身心時常是清淨而神智清明的


五毒的对治(贪嗔痴慢疑)

Posted On 26/06/2009

佛教中所说的五毒,是指贪、嗔、痴、慢、疑。这五种心使我们造作恶业,就像毒药会妨碍我们修行,故称为五毒。清除五毒心是修行人的重要工作,修大神通或各种玄妙的大法,若五毒心尚存,结果可能会变成魔通或各种恶法,因此,要修佛道必先除五毒。

 

 

 

一、贪着的对治:

 

一为修不净观。比如走在路上,看到美丽女子而起希求心。此时应观修,见自身他身,以及飞禽走兽、衣服饮食、山林树木、国土世界悉皆不净。当命终之后,身体渐渐地膨大,犹如吹满风的皮囊,即「膨胀相」。后逐步现出「青瘀相」、「脓烂相」、「断坏相」;复于这里那里为各野兽所食啖,名为「食残相」;头躯手足四散,是为「散乱相」;血液溢流满地,是为「血涂相」;又为诸蛆虫散布其上,是为「虫聚相」;最后白骨毕现为「白骨相」。此观发时,知如梦境般变化无常而不执着,故能破一切贪着之心。

 

一为修喜舍念。比如看到商店里漂亮的首饰或皮包,心中会想:若是我的有多好。当贪着心产生时,对治的方法是转念。我们马上想说:愿将这一切美妙的东西,供养佛菩萨,使其欢喜。同时可以发一个善愿:希望这些东西能够利益到很多众生,让众生也欢喜。这样转念的观想,好处很多。不仅能减轻执着,消除宿业,而且能够积聚广大的福德。

 

 

 

二、瞋恚的对治:

 

瞋恚者,应修慈悲、忍辱观。例如国中常修理你的同学、办公室欺负你的同事、骗你钱的金光党等,当他们加害我们,我们应当思维对方之所以如此,应是我们过去世所造恶业之结果所致,不宜意图报复。并将之种种,视为清除无明的逆增上缘。将障碍、折磨,都转换为修行的方便。或可将这些障碍视为上师智慧的示现,当我们作如是修持时,恶业自然清凈,而痛苦也随之消除。

 

更进一步了知,加害者本身亦为累劫恶业所累。作此伤害,更为其来世加深恶因。当作如是的观察,大悲心乃随之而升起。若反而视之为敌欲予摧毁,则徒加深烦恼。应当诚心回向功德,愿诸魔类得慈悲心并亲遇善法。愿他们不自损损他,愿菩提心深入他们的心中。

 

 

 

 

三、愚痴的对治:

 

愚痴为三毒中,最难破除,又为贪与瞋之根本也。愚痴人多不信解深法,心不得清净。多与恶知识相随,心没懈怠,坚着五受。多行瞋恚,自高轻人。为妄想蔽覆,种种颠倒。造作罪业,长沦生死,如盲人独行于黑夜之中,永不见日。

 

愚痴者,应修因缘观。世间一切事物,皆从内因外缘而生。如种子为因,水土时节为缘,因缘凑合,种能生芽,从芽生叶,从叶生节,从节生茎,从茎生华,从华生实。

 

无种子,即不能生芽以至生实。无水土,种子亦不能生芽生实。时节未到,种子亦不能生芽以至生实。然种子决不念我能生芽,芽亦不念我从种子生,水土亦不言我能令种子生芽以至生实,时节亦不言我能令种子生芽以至生实。

 

可见凡物之生,了无自性。若有自性,即不应因缘凑合而生,因缘分散而死。我身亦然,前生之业为因,父母为缘,因缘凑合即生,因缘分散即死,生死流转,不得稍住。如是常常观察,自能豁破愚痴,发生智慧。是为对治愚痴修因缘观。

 

 

 

四、我慢的对治:

 

面对称扬赞叹时,应思索自己若有一点点成就的话,亦均是来自三宝、师长、父母、社会。平常更应时时将自己,看作是有缺点过错之人,心里应当如是观想:自己从无始以来到现在,每一天中,烦恼心皆如熊熊烈火般弥天漫地,焚烧了所有善业的妙树,罪恶滔天的毒海汹涌澎湃,淹没了通向解脱与佛果的大道。

 

如此下劣的我,每日里各种烦恼恶业接连地涌现,长此以往,后世必然会下堕恶趣。哪里还有像我这样,浑噩、庸碌、无所事事、恶贯满盈的人呢?若能经常如此内省自己的过失,那么自相续中的贡高我慢、骄傲自满的情绪就会崩溃瓦解,亦不会对他人产生出轻视与怠慢。

 

 

 

 

 

 

 

五、疑忌的对治:

 

疑即不信,盖信有六信:信事、信理、信自、信他、信因、信果。具足六信,方名具信也。若疑佛、疑法、疑僧,则修行了不得力。以念佛往生为例,如信愿不足,或感边地胎生。原因如下:

 

一者不信「不思议智」:疑但念阿弥陀佛,未必得生极乐。不知不思议智有大威力,非思量所能及。一切万法无非自力他力。自摄他摄,千变万化,无量无边。安得以凡夫有碍之情识,疑彼如来无碍之妙法,岂知一面之镜,能现万像。千年积薪,一火烧尽。故至心一念称名,能消八十亿劫生死重罪。十念必生又何足异。

 

二者不信「不可称智」:不了佛智体绝对待,离过绝非。昙鸾师曰:「不可称智者,言佛智不可称量,非相形待(不相对待)。何以言之?法若是有,必应有知有之智。法若是无,亦应有知无之智。诸法离于有无。故佛冥诸法,则智绝相待。以知取佛、以不知取佛、以非知非不知取佛、以非非知非非不知取佛,均非知佛。佛智离四句,即离百非,体离对待,故曰「不可称智。」智不可称,故念佛功德亦不可称也。

 

三者不了「大乘广智」:疑佛不能实度一切众生,复疑一切念佛众生岂能皆得往生净土。故于阿弥陀佛作有量想。对治此疑,故言「大乘广智」。此智无法不知,无烦恼不断,无善不备,无众生不度也。欲明佛智,无所运载。运载一切,皆入无余,故曰大乘。其所运载,无限无际,故名广智。又于诸法门知之穷尽,故名大乘广智。故能广契群机,悉皆度脱。如来大悲大智,于诸有缘,无不运载而入涅盘。开演是心作佛,是心是佛之妙义,令诸有情以念佛入无念,因往生证无生。故能令念佛众生皆生净土。又世界非有边非无边。亦绝四句。佛令众生离此四句,名之为度。其实非度非不度,非尽非不尽。

 

四者不了「无等无伦最上胜智」:疑佛不得一切种智。疑是故,于念佛往生法门,不能正信,乃感胎生。如是佛智,只应仰信,不可比量,故名「无等无伦最上胜智」。如何仰信?应如《起信论》所云:「一切境界本来一心,离于想念。以众生妄见境界,故心有分齐。以妄起想念,不称法性,故不能决了。诸佛如来离于见相,无所不遍,心真实故,即是诸法之性。自体显照一切妄法。有大智用,无量方便。随诸众生所应得解,皆能开示种种法义。是故得名一切种智。」。无所见故,无所不见,如是对治第四疑


心念

Posted On 23/06/2009

◎清淨心是功夫,經上常說「善男子、善女人」,什麼時候我們自己才是真正的善男子善女人?要等到那一天我們看所有的眾生,都是善男子善女人,我們自己就是了。所以經上常說:佛看一切眾生是佛,凡夫看一切諸佛也是凡夫。蕅益大師說:「境緣無好醜,好醜起於心,至人除心不除境,心既除矣,境豈實有。」境界隨時都是跟我們自己的心念而轉變的。(節錄 淨空法師語錄)


专一其心

Posted On 23/06/2009

宣化上人开示

我们拜佛的时候,必须要恭恭敬敬,不可以东看看、西看看、前望望、后望望,不可以这样。你这样,那就是没有诚心,没有专一。

你拜佛就一心拜佛,持咒就一心持咒。好像我们在佛堂这儿拜佛、诵咒的时候,不要听见楼上有一个什么声音,心就跑到楼上去了;楼下有一个声音,又跑到楼下来了;街上有一个声音,心又跑到街上去了;门有一个声音,心就跑到门那儿去了,不可以这样跑。

不要管闲事,因为你拜佛比什么都重要;你诵经、持咒也比什么都重要。除非特别叫你管理事情,你再去管理事情;没有叫你管理事情,你不要管闲事,这样子你就能专一,这才是真正地供养佛,真正地礼拜佛。

真正的专一,就是用一个心来拜佛、来诵经、持咒,才能有感应道交的力量。所以各位说:“我拜了这么多佛,念了这么多经,持了这么多咒,啊!我修行了这么多年,一点什么成就都没有!”你想要成就什么?你在那儿拜佛,尽打妄想,尽想入非非,一边拜佛,一边打妄想,一边管闲事,这怎么会有感应?

所以修道必须要专一其心。我以前对你们说过,我读书的时候,在我的旁边或者有打鼓、打钟的,都不能扰乱我,我不被这个钟声、鼓声所转,能专心致志来读书。那么说这钟鼓的声音,我是不是听不见呢?不是的,也听得见,但是就不被这种声音摇动读书的心。

我们现在拜佛,也应该这样,一心拜佛,不被其他的闲杂声摇动我们的心。拜佛的时候,应该念这几句偈颂:

能礼所礼性空寂
感应道交难思议
我此道场如帝珠
诸佛菩萨影现中
我身影现诸佛前
头面接足皈命礼

“能礼所礼性空寂”,能礼就是指我们,我们现在是一个能礼拜诸佛的众生,我们“所礼”拜的就是十方诸佛,我这个能礼拜的众生和我所礼的十方诸佛,这两种都是空寂的。那么说:“空的就不要礼?!既然空,还要礼他做什么?”不错,本性是空的,无为是空的;但是你想要证得无为法,先要从有为上做起。

所以你没有证到空寂这种空理的时候,不可以说:“既然空,我也不要礼佛了,佛也不要受我的礼,这本来都是空的嘛!”本来都是空的,这是真空;但是你要从妙有上着手,你要礼拜,所以这叫“能礼所礼性空寂”。

“感应道交难思议”,虽然性空寂,但是中间可有一种感应,这感应道交是不可思议的。你这儿礼佛,佛受你的礼,你增加你的福慧,这是感应道交难思议。

“我此道场如帝珠”,我这道场就好像帝释天的宝珠,这宝珠什么都会现出来,“诸佛菩萨影现中”,十方一切诸佛菩萨法身的影都会在这宝珠现出来。

“我身影现诸佛前”,我现在在这儿拜佛,我这身形、这个影就现到十方诸佛的面前,所以你供养一佛,也就是供养一切佛了;你供养一切佛,也就是供养一佛。那么我的身体和诸佛的身体都互相在这宝珠现出来。

“头面接足皈命礼”,我的头面和手都接到佛足上,我一心皈命顶礼。

在拜佛的时候,要诚心诚意来念这几句偈颂。你拜哪一尊佛,就加上哪一尊佛的名字,譬如我拜释迦牟尼佛,就说:“释迦如来影现中,我身影现释迦前,头面接足归命礼。”你若拜观音呢,就说:“观音菩萨影现中,我身影现观音前,头面接足皈命礼。”

在拜佛的时候,你若能专一其心,那个感应道交就不可思议。所以无论哪一位在念佛时,就要像一个念佛的,不要各处看,无论哪里有动静、有声音,都不需要管它,就是不管闲事。

那么念佛时要专一,拜佛时要专一,供养佛时要专一,你诵经的时候也要专一,持咒的时候更要专一。所以我们这儿诵经持咒,旁边有什么声音,我们都不知道,那就是得到“持咒三昧”了。你说这么多年也没有得到什么感应,你那儿尽打妄想,怎么会有感应?!


佛顶尊胜陀罗尼经与佛顶尊胜陀罗尼

Posted On 21/06/2009

http://www.fodizi.com/fofa/list/1688.htm


《南无大轮金刚陀罗尼》

Posted On 21/06/2009

http://www.fodizi.com/fofa/list/3207.htm


大宝广博楼阁善住秘密陀罗尼

Posted On 21/06/2009

http://www.fodizi.com/fofa/list/2767.htm


佛说楞严咒的殊胜功德利益

Posted On 21/06/2009

http://www.fodizi.com/fofa/list/3185.htm

 

http://www.fodizi.com/fofa/list/2059.htm

 

http://www.fodizi.com/fofa/list/268.htm


大悲心陀罗尼

Posted On 14/06/2009

http://www.huhai.net/buddhist/sound/dbxtln.swf


上师相应法

Posted On 14/06/2009

http://www.huhai.net/buddhist/sound/ssxyf.swf


金刚萨埵百字明观想

Posted On 14/06/2009

http://www.huhai.net/buddhist/sound/jgsdbzm.swf


慧律法师《楞严经》(重点提示)

Posted On 08/06/2009

http://www.fodizi.com/fofa/list/6.htm


在家居士的便利修法

Posted On 08/06/2009

http://www.fodizi.com/fofa/list/1448.htm


海涛法师《佛说善恶因果经》

Posted On 08/06/2009

http://www.fodizi.com/fofa/list/912.htm


海涛法师《佛陀宣说施食功德》

Posted On 08/06/2009

http://www.fodizi.com/fofa/list/2116.htm


海涛法师《财宝天王的功德利益》

Posted On 08/06/2009

http://www.fodizi.com/fofa/list/147.htm


海涛法师《除癌除病咒》

Posted On 08/06/2009

http://www.fodizi.com/fofa/list/2564.htm


上师五十颂

Posted On 05/06/2009

序(本文系由藏文原序译出)

印度大班智达跋维谛瓦大师所作的“上师五十”颂法,不但是学金刚密乘的根本,而且对学显教各宗来说,也同样的重要。

本颂的论——注解,是班智达婆拉遮达?尊者所辑注的。译者与大福藏智慧剑(广定)法师,花了很多时间,经过很仔细的考证,才把藏文一句一句的法颂以及注解,翻译成为中华汉文。

奉事上师法五十颂,是真真学金刚密乘,为众生而想得到正确成就的学者,所有一切学法所不能缺少的先法(首先必须学的要法)。根据密乘很多根本经论里所说,上师是这么的重要!所以,希望本法颂以及注解(略释)译成中文后,能有助于真正想学正确密法的人。

过去有一少部分的人,对于上师法等,以及学法最重要的根本预备法,一点也不了解。有的人并不是不了解,而是他没有把学金刚密乘法,所必要的根本预备法放在心中。这种学法或者作法的人,使他自己和别人都漂流在苦海中。修学金刚密乘的人,也许因此而种了堕落金刚地狱的大因。

本法颂的最大功能是,帮助不断集堆的人,返回正路,而且使他能够以正心、正慈、正悲的修学而得成就。

希望真学无上金刚密乘,为众生而想得大成就的学子们,应该先学本法——上师五十法颂。真正明了本法,是修学密宗最重要的第一步。

公元一九八三年藏历四月三十曰

西藏大神通转世佛爷(丹吉)仁波切序于台北

上师五十法(事师法五十颂)
丹吉仁波切口译
大福藏智慧剑记

梵语:咕噜班查西嘎
中文:上师五十

敬礼如来金刚心
修学密宗想要得到大成就而证得佛地,必须修学正确的密法。这一切成就的法门,就是正当如法的拜师。所以,印度千万班智达的大上师——跋维谛瓦(三尊)班智达,为利益修学者,特造此法颂,取其名曰“上师五十”法。

嗡梭地苏挡

一:能得吉祥金刚心地因,
次第顶礼上师莲座下;
拜师无数根本清经内,
重点少集说此应礼听。

二:所有十方世界中,
佛及菩萨三时时;
礼拜金刚阿?黎,
灌顶大上金刚师。

三:最胜意乐三时时,
合掌持花曼达拉;
供养世尊咕噜师,
顶礼恭敬接足礼。

四:在家或者初学释,
法经佛像前供养;
学密弟子真心礼,
有时则息诸疑谤。

五:供坐站礼有意事,
供养等事作一切;
金刚弟子力事全,
能放大礼无上师。

六:金刚师及其弟子,
同样会得越法罪;
所以一勇阿?黎,
弟子当互审其器。

七:真慈放弃黑心怒,
无戒傲心贪心心,
多散心乱此族等,
在智弟子以慧拣。

八:稳定具戒忍悲智,
心直尊重无谄曲;
明了仪范密根经,
博闲经理诸论议。

九:契证圆满十真如,
善达事业曼达拉;
能明密咒相论议,
满清诸根悉净安。

十:若彼求法学法者,
登坛后谤阿?黎;
则谤一切如来佛,
彼子常得诸苦恼。

十一:若谤金刚阿?黎,
现得恶报无安时;
中毒得病着魔乱,
愚痴此人会断命。

十二:王法火灾恶毒蛇,
冤贼水难空行怒;
妖魔鬼与邪怪等,
毁人定进金刚狱。

十三:金刚上师阿?黎,
永久不作障碍事;
愚痴常作诸障碍,
命终一进恶地狱。

十四:毁谤金刚阿?黎,
无间地狱等怖畏,
所说所有畏地狱,
废子定入进住狱。

十五:大智金刚阿?黎,
发扬无降广大德;
是故一切当全力,
永时辄莫生轻毁。

十六:发生恭敬尊重心,
供养咕噜金刚师;
则除苦恼病乱害,
消后无复苦恼难。

十七:自戒金刚阿?黎,
难施妻儿及自身;
自命亦舍为拜师,
何况富贵与财物?

十八:为此无量亿劫时,
极为稀有难得之,
无上成就证布达,
勇猛修习此身得。

十九:永久善护其深誓,
永久供养诸如来;
永久供养阿?黎,
咕噜等同一切佛。

二十:有心要得无尽成,
所有最上诸珍玩;
上师心中欢喜物,
长时诚心而奉献。

二十一:施供金刚阿?黎,
永施所有布达等;
所以此事福德德,
福德能得金刚成。

二十二:所以想学求法者,
有了具戒忍功德;
慈心圆满优越子,
咕噜无二金刚持。

二十三:若足踏过上师影,
犹罪恐怖如破塔;
于床坐鞋等资具,
蓦过获罪何况说?

二十四:大悲弟子欢喜心,
上师指导当听受;
真是超力不能为,
则善言恭请禀白。

二十五:依止咕噜阿?黎,
成就生天现乐成;
所以一切力所为,
当受师命不违背。

二十六:咕噜财物犹如命,
上师心爱如师敬;
于彼上师执侍人,
如亲常时恭敬心。

二十七:不应金刚上师前,
包头顶高坐前去;
翘足踏坐手叉腰,
安然按腰上师前。

二十八:金刚咕噜站起时,
应当勿坐或勿卧;
常具敬供诸威仪,
站会全事欢喜事。

二十九:无弃涕唾上师前,
坐时勿舒于双足;
师处举步随口诤,
应当不作上师前。

三十:上师行处邻近傍,
语笑歌舞言作唱;
亦勿金刚上师前,
手足揉等无敬行。

三十一:常时咕噜坐或起,
各按坐起徐礼敬;
夜水危险路行中,
许准后自作前导。

三十二:阿?黎前或见处,
有智不应现疲身;
不倚柱及墙壁等,
亦不屈指节作声。

三十三:若须替师浴身足,
濯足身等奉侍时;
先白顶礼师令知,
完后顶礼自作事。

三十四:弟子名称上师时,
不称只名下有礼;
为得恭敬余人前,
上师名前特点称。

三十五:先请何作上师令,
说全遵照上师令;
双手合掌心耳一,
乐心忆持咕噜令。

三十六:有笑嗽时上师前,
应当则以手遮口;
若有完事白上师,
当无得意软语明。

三十七:净心前来欲听法,
上师前坐具威仪;
心身衣等规律正,
合掌前跪应三请。

三十八:供养上师与时时,
舍离野心骄慢心;
三门当如初适嫁,
摄心低颜甚惭赧。

三十九:严身具等生爱乐,
不得现于上师前;
余事一切自思惟,
切勿自作当远离。

四十:开光坛城火供等,
说法集子度弟子;
同城金刚上师居,
一切无旨不应作。

四十一:开光说法等所得,
净施悉以奉其师;
师纳受后留让财,
随得可用自所需。

四十二:师子金兄不为徒,
自徒说法受礼拜;
接受承事礼敬等,
应止金刚上师前。

四十三:若物供养上师时,
或有上师所施时;
二手奉献后顶受,
有智弟子大礼师。

四十四:自专常忆持不忘,
专修正行当全力;
金刚兄弟非律时,
爱语相教指导他。

四十五:若自病缘无能力,
顶礼站等上师戒;
上师所教 无作,
有德心子无其咎。

四十六:此处多说无意义,
当令一切师欢喜;
离诸上师烦恼事,
一切当勤而行之。

四十七:金刚如来亲此说,
成就跟随阿?黎;
此明全物一切事,
圆满欢喜咕噜师。

四十八:弟子清净有信心,
皈依稀有三宝后;
能后随师咕噜法,
传子日夜为常诵。

四十九:及授金刚密咒等,
令作弟子正法盆;
堕落根本十四戒,
应当观背诵持严。

五十:依教随顺上师行学子,
一切得成无缺上师法;
我作所集无边善德缘,
愿与众生万速胜利成。

上师五十法颂略释——
真开成就宝门

印度婆拉遮达?大师辑

丹吉仁波切口译

大福藏智慧剑记

有智慧的勇敢子(修学佛教密宗的金刚乘弟子),必须多做救度毒海轮回中的众生。救度众生的方法有两种:
第一是波罗蜜乘(指一般显教)。
第二是金刚密乘(指佛教密宗)。
金刚乘比波罗密乘更为殊胜,所以要想即身得到快速成就的人,应当要学大密金刚乘。
如果真的想要得到成就,必须要学正确的金刚密乘。而想学金刚密乘(密宗),必须要有正确的真传承咕噜(正确的真上师)来指导,这叫做“真全咕噜”。
皈依正确上师后,最重要的修学法门,是《上师五十》法。遵守行持上师五十法,才能得到成就。

略释上师五十法,总分二科:
第一 共学
第二 本法
总第一 共学分四:
一 认识作者。
二 为何而作?
三 为谁而作?
四 何时说学?

一:认识作者

本法的作者,是印度最有名的跋维谛瓦大阿?黎。他出生于“坚德拉”大王族中,后来在拿莲达寺出家,皈依咕噜若达利和嘛尼巴哈?大师,而成为大班智达。可是他没有得到受国王礼拜的最高巴智拉(国师的地位),所以他离开拿莲达寺,去参访各地各刹,和各大班智达辩论佛法。

后来,跋维谛瓦到了东方的孟嘎拉地方。离此不远之处,有一个小岛。岛上有坚德拉果墨尊者制造的度母像,叫做岛度母。跋维谛瓦就坐船去供养度母。当跋维谛瓦大师的船,到达海中的时候,遇到了住地岛上的人。住地岛,另有一名叫做“西瓦森墓”。住在这个地方的人,是一种怪人。他们看见跋维谛瓦的时候,感觉到很奇怪,就抓住跋维谛瓦,把他带回住地岛上去。班智达跋维谛瓦,就在这个岛上坐禅过曰子。可是,这个岛上没有佛法,跋维谛瓦的心里很难过。他想回印度去度众生,但是他怎么想也想不出逃离此岛的办法来。于是,跋维谛瓦就日夜祈祷,祈求救度佛母来帮助他离开此岛。

有一天,度母在跋维谛瓦的梦中指导说:“你想去那一个地方,你的头就朝那个方向睡觉。”
跋维谛瓦就按照度母的指示去睡觉,醒来的时候,他的身体已经躺在印度海边的地上了。跋维谛瓦就到拿莲达寺去。到了拿莲达寺,发现以前长辈的班智达,都已经圆寂(逝世)了。他以前所认识的很多小沙弥,都变成大班智达了。跋维谛瓦看到这个情形,叹气说:“啊!我救度众生的时间已经过去了。”他对抓他到“住地岛”去的那些怪人很生气,怨恨这些怪人害他失去度众生的机会。于是,跋维谛瓦就用上乐轮金刚的“地震咒轮”法,来消灭全“住地岛”的怪人,把住地岛沉没海中。
后来有一天,度母在他的梦中对他说:“啊!你生为大乘佛法的弟子,如果不救度众生,也不应该杀这么多的众生。现地你破了慈心众生的戒,犯了放弃慈心众生的罪,你必须全力来忏悔消业。

班智达跋维谛瓦,受到度母的指示之后,感到很后悔。他决心要到中国的五台山,在大圣文殊师利菩萨面前做忏悔和消业行持。
跋维谛瓦正准备要去朝礼五台山的时候,他又梦见度母对他说:“就算你到了五台山,也消不了你的罪业。你就为初学金刚乘(初学密宗)的人,作“上师五十”法,以及根堕的许多根本经论,来指导未来的众生,使一切众生能够得到快速的成就吧!”

于是,班智达跋维谛瓦为了使勇敢子放弃对上师不尊敬心,转为恭敬上师,遂造“上师五十”法颂。为不破五姓戒而作根堕法。……以及许多经典解论等。这位阿?黎,大家称他为“跋维谛瓦”,中文意义译为“三尊”。因为他成就大手印,本尊上乐轮金刚;消外障碍,本尊度母;消内障碍,本尊不动金刚。所以人们就尊称他为“三尊阿?黎”。

二:为何而作?
三尊阿?黎依照本尊的指导,而作“上师五十”法颂,以及根堕法等经解论疏。

三、为谁而作?
咕噜金刚上师,是全密法和成就的根本。能放弃不敬,心存恭敬,欢喜上师是一切成就的大门。如果缺少金刚阿?黎戒,就缺少自己能得金刚成就的重要部分。所以三尊阿?黎为了这一代,以及未来的弟子们,能够得到真正的成就,明白上师的戒律,而作此《上师五十》法。上师戒,在很多经典里面都有详细的说明,为了方便明白,把它总主集起来,做成简要的《上师五十》颂。

四、何时说学?
在筹备灌顶法之前,或者传法之前,应该必须指导弟子修学。
总第二、 本法分三:
本法第一——准备。
本法第二——本主法。
本法第三——圆满。

本法第一——准备又分二:
一、礼拜
二、愿造
一、礼拜复分二:
一、翻译此法之名。
二、本礼拜。

一、翻译此法之名。
此法于印度佛在世时,即享有十名闻中之最高名闻。梵文称为“咕噜班查西嘎”,把它译成中文的意义,咕噜译为上师,班查译为五,西嘎译为十,总合起来称为“上师五十”。也就是说:五十颂的奉事上师法。

二 、本礼拜又分二

一、敬礼如来金刚心

在西藏翻译此法时,印度的住持大班智达贝玛瓦尔嘛,和西藏的学权翻译大师——比丘仁权让钵,为了翻译此法圆满,先请求上师三宝加持,故云“敬礼如来金刚心”。

二、本法颂

(1) 颂曰:
能得吉祥金刚心地因,
次第顶礼上师莲座下;
能得,就是能够得到成就的生起.圆满两种次第的功德。此种功德包括有无缺的智慧力,一切无乱、不动、无散的金刚,无二三世本意的勇敢心。
黑金刚经云:“学日(吉祥)无二智慧。”又云:“说无分金刚,三世勇心一。”
金刚珠经云:“说无分金刚,五智上本意。”又云:“全有有形亦无形,此是金刚全了明。”
大众灌顶经云:“无分即说是金刚,此是如来大上乐;勇心无二三世一,无上不变说应当。”
金刚顶经云:“何谓勇心金刚?菩提无上智是。”如果能明了金刚有智来自金刚,就是勇心金刚。勇心金刚的地,也就是一切无学的第十三地。能够学成达到金刚勇心的地,是大乐修行的根本。然而它最初修学的法门,就是皈依上师。
戒来经云:“离师无法,离法无成。”所以至高无上上师的最下身脚底莲花座下,是应该受弟子以三门“身口意”大礼顶跪的。

二、愿造
颂曰:

拜师无数根本清经内,
重点少集说此应礼听。
修学正确的法门,才能够得到遍知一切的金刚勇心成就。因此尊者就为真正想学而寻找正路的弟子们,说此正确的修行方法。本法的作者,他拜师无数,学识极为广博。他按照佛陀所说的很多清经中的根本经内,将最重要的部分,把它集成简短的句子,摘要的写下来,很清楚的作成“上师五十”颂。因为凡是修学金刚密乘的人,都要学智无智不分的修学。所以必须要很有礼貌的听受这殊胜的法要。
本法第二——本主法分八
一、必须要供养与恭敬上师
二、受法前如何供养
三、供养者与受供养者之分别
四、皈依上师之最低限度
五、随时现观当不当放作
六、助他人改过恶劣之行为
七、何时有何种特殊许准
八、简单总结

一、必须要供养与恭敬上师

(2) 颂曰:
所有十方世界中,
佛及菩萨三时时;
礼拜金刚阿?黎,
灌顶大上金刚师。

东方等所有的十方世界里面,一切诸佛菩萨,每天的早、中、晚三时中,时时都在供养礼拜各金刚阿?黎等,无上金刚乘的无染根本有大灌顶的三恩金刚上师。十方诸佛菩萨时时都在礼拜供养金刚上师,何况我们呢?我们是个凡夫后人,更应该要礼拜供养我们的金刚上师。
密集金刚根本经第十七品云:“姓子! 如果简单说,十方世界中,所有佛及菩萨,日中三时都去各界礼拜供养金刚阿?黎,后去行各佛土,出音金刚字……。”梵语“阿?黎”的阿?两字,中文译为教,黎译为长,其意义就是“最高的上师”。在阿?黎的上面,一定要加上“金刚”二字,才算圆满的称呼。
金刚帐经云:“谁是金刚阿?黎,一切诸佛礼拜他,我及众生慈父母。”
光明灯宝王经云:“拔嘎瓦谛金刚手,住乌肉眼山,向学金刚乘的弟子们说:‘一切金刚乘学子们!拔嘎瓦谛明行足,涅?过后之时,无法得见。金刚阿?黎——金刚上师,是此地明行足。’”上面这部光明灯宝王经说:“金刚上师是世尊的代表。”也就是说:“金刚上师是代表佛。”所以我们应该要恭敬、礼拜、供养上师。

二、受法前如何供养又分二
1、普通
2、特别

一、普通

(3) 颂曰:
最胜意乐三时时,
合掌持花曼达拉;
供养世尊咕噜师,
顶礼恭敬接足礼。

指导我们修学金刚密乘的上师,他发心为一切众生,传承无上密法,使一切众生能够得到快速的成就佛乘,所以我们对于上师,应该要虔诚的恭敬信仰。在上师的脚底下,日中三时,要恭敬顶礼上师,并且用各种喜爱的宝物供养,以及上供堆花曼达拉,双手供养无上宝上师。如果能够这样恭敬供养上师,很快的能得到一切成就。
三思经云:“信仰布达,信仰法,信仰僧伽,信仰母,信仰上师,信仰父,信仰大路,信仰船,信仰一切如意宝,”

二、特别

(4) 颂曰:
在家或者初学释,
法经佛像前供养;
学密弟子真心礼,
有时则息诸疑谤。

在家学佛的居士,或者初出家受戒的释子——法师,有时候,为了一般没有智慧的人,可以另设方便,挡住他们毁谤佛法。有必要的时候,可以在佛经法本或佛像等前面礼拜供养,内心真心志诚的顶礼上师,这是这了息灭无智人对上师、佛法的怀疑和毁谤。
时轮金刚大论云:“供养顶礼之时,为挡无智人毁谤,必要时,可在佛经等供前礼拜,放弃洗足等下事,其他应力供上师。”
其他的供养,在下颂说明。

(5) 颂曰:
供坐站礼有意事,
供养等事作一切;
金刚弟子力事全,
能放大礼无上师。

除了放弃上面所说“特许”的几件(洗足等)下事之外,凡是金刚弟子,都应该尽力的供坐、站礼等事来承事上师。上师交代要办的事,必须尽各人的力量去做,并且要尽力的供养,和供养曼达拉等。这是修学密宗的金刚弟子,每天应该必须做的要事。

三、供养者与受供养之分别又分二
1、为何要分别
2、如何分法

一、为何要分别

(6) 颂曰:
金刚师及其弟子,
同样会得越法罪;
所以一勇阿?黎,
弟子当互审其器。

勇敢而有智慧的传法上师,和想学密宗的受法弟子,在金刚乘法尚未传、受以前,首先必须互相审察清楚。如果没有互相审察根器,传法的上师和受法的弟子,,同样的会犯金刚大罪。
真心想修学密宗的弟子,在没有皈依上师以前,必须要调查清楚,那位上师有没有资格当上师?他有没有真传承?是否符合金刚乘法里面所说的一切条件呢?他如果是自封“金刚大阿?黎”的假上师,弟子跟他学这种假密法,不但无法得到成就,师徒同犯金刚大罪业。
传法的上师,在未传法以前,也必须对弟子审察清楚,看看这位弟子有没有当弟子的根器?是否符合金刚乘法里面所说做弟子的一切条件呢?如果上师疏忽不审察弟子的根器,而随意收徒传法,弟子又不分辨是不是真上师,糊涂的皈依受法。这样传密法的恶锅上师,和不遵守密宗戒的弟子,同样破碎密宗大戒。师徒都会得到金刚越法大罪业。
金刚珠经云:“宝贝仔细摩判断,金子仔细烧判断;所以要收金刚子,仔细判断十二年。”
金刚珠经又云:“动物宝王狮子乳,土锅无法耐放地;所以大心根本经,不传不清恶锅人。

二、如何分法 复分三
1.该放弃的邪师
2.该具足的条件
3.当弟子的资格
一、该放弃的邪师

(7) 颂曰:
真慈放弃黑心怒,
无戒傲心贪心心,
多散心乱此族等,
在智弟子以慧拣。

有智慧的弟子,应该放弃没有慈心救度众生的人,更应该要放弃没有真传承,黑心忿怒的人,以及无有智慧指导弟子,贡高我慢傲心等心散乱的人,都应该要放弃亲近。因为他既然没有传承,又没有密法的作法,更没有学过法,为了名闻利养,贪心无厌足,乱传假法,不符合金刚乘法所说的上师资格,这种人不应该依止为上师,当弟子的人,应该要用自己的智慧去拣择上师。

二、该具足的条件

(8) 颂曰:
稳定具戒忍悲智,
心直尊重无谄曲;
明了仪范密根经,
博闲经理诸论议。

(9)颂曰:
契证圆满十真如,
善达事业曼达拉;
能明密咒相论议,
满清诸根悉净安。

一位真正合格的金刚上师,他必须身心稳定,语言清楚,有智慧能够判断真法和邪法。为了发扬佛法,能够吃苦耐心,真事公道正直,不生谄曲心。而且具有金刚密乘法的不断传承,并且能明了密宗根本经内的四作法等仪轨。此外,又能通达经论,和有传法的指导智慧。
尤其是各法的外密学法,以及传法等指导,当上师必须明了,不能够缺少十真如。
钻石金刚精经云:“坛城手印入定定,姿势坐势念咒清;布烧供养作法全,再收等外十真如。”
当上师必须懂得准备法,本作法以及后法等。
准备法是会做坛城,以及各本尊像等标记。加持开光,观想入定,定心指导,各手印,全身姿势,作法时各咒念法,各种火供法,各本尊的供法,以及本法的全部作法等指导。本法作完之后,如何收法,当上师不能没有外十真如。
金刚珠经云:“二十作法学成时,他是称为真咕噜。”
也就是说:“内外各十真如的作法,学完成之后,就变为能当金刚阿?黎的上师了。”
五百万经里的宝火光经云:“智慧金刚金刚铃,坛城本尊布烧法;念咒尘色供养式,灌顶法则等十真。”
又如:戒金刚根本经、真实合经、空行金刚经、金刚四坐经、毗卢遮那化网经、时轮金刚部分根本经、智慧密点根本经等,以及很多经典均说:“当上师必须学成内外十真如。”

三、当弟子的资格

能够收为金刚密乘弟子的人,是怎么样呢?
金刚珠经云:“恭敬上师大信仰,永时乐心作善事;放弃二心无偏计,真学精进宽心人;有学有智上弟子。”
化网经云:“欢喜善事入定静,永久恭敬信仰师;每时供养本尊佛,如有此能是弟子。”
不该收的弟子又是怎么样?
戒来经云:“无慈黑怒心,贪傲无静心;懈怠无细心,人命无心内。他宝心中贪,此等永不收。”

金刚珠经云:“赃锅大富也,无资做弟子;为求无上乘,尽力放此人。“
能够放弃下面所说不应该做的事,就有资格求学无上金刚乘。弟子不应做的事,如果做了有什么后果呢?请注意下颂说明。

(10)颂曰:
若彼求法学法者,
登坛后谤阿?黎;
则谤一切如来佛,
彼子常得诸苦恼。

上面的所说有资格的上师找到了之后,应当真心的请求皈依。如果皈依上师以后,对上师不恭敬,以致毁谤上师,这样等于毁谤十方一切诸佛。弟子毁谤上师的罪业,非常严重,这一生不但无法脱离苦海,还会常常得到苦恼——困难。
第一无上师利经云:“不分一切如来师,谁谤金刚阿?黎;即谤一切如来佛,长时常得苦恼难。”

(11)颂曰:
若谤金刚阿?黎,
现得恶报无安时;
中毒得病着魔乱,
愚痴此人会断命。

(12)颂曰:
王法火灾恶毒蛇,
冤贼水难空行怒;
妖魔鬼与邪怪等,
毁人定进金刚狱。

毁谤金刚阿?黎的弟子,现世会得到恶报,以及各种不同的怪病,或短命而死。身体会遭到中毒,或胃病、吐血等恶病,并且还会着魔,使他心乱不安因而断绝此命。
除此之外,又会遭到没有医药可救的天灾人祸等夭病,以及毒蛇野兽,冤贼抢劫等灾害。又会受妖魔、鬼魅、邪怪等侵扰。
毁谤上师,或对上师发脾气的人,现世除了会得到如上所说的恶报之外,他深重的罪业,使得他将来一定会堕落金刚地狱。
这是对上师一次不恭敬,让上师生气一次的罪业,就会有如上的灾害恶报。如果毁谤上师,让上师心常不安的业果,更为严重。

(13)颂曰:
金刚上师阿?黎,
永久不作障碍事;
愚痴常作诸障碍,
命终一进恶地狱。

不论何时何地,永久不能让上师身心不安。如果有愚痴无智的弟子,让上师心中不安的话,他会得到严重的困苦,断送此命,死后下金刚地狱。
般若八空经云:“障碍咕噜,此种罪业;四力忏悔,无法消除。”
毁谤上师的罪业,一定会得到极恶的果报。所以,凡是金刚乘弟子,必须尽力的遵守“密宗根本十四戒”,千万不能有对上师身、口、意不恭敬,而致毁谤上师,更不可以让上师身心不安。

(14)颂曰:
毁谤金刚阿?黎,
无间地狱等怖畏;
所说所有畏地狱,
废子定入进住狱。

毁谤上师的人,一定会得到惨死下无间地狱,永久受苦报。
金刚帐经云:“有计二心人,不恭不敬师;内血得恶病,惨死下地狱。”
化网经云:“病毒作毒,空行魔鬼;短命死后,金刚地狱。”
化网经又云:“毁谤阿?黎,此人无见梦;毁谤上师人,妖魔控制心。怒灰行为人,有智永放他。”
对上师毁谤的人,连梦也不见得好。他的严重行为,有智慧的人,应该要远离他,连吃饭也不能与他同坐。
钻石金刚精经云:“无智怒心人,行满四方地;尊者不收他,箭病强盗等;侮辱他命短。”
没有智慧,对上师发脾气,或毁谤上师的人,求行东、南、西、北四方,他行满四方,四大天王等善神也不救他。因为造了毁谤上师的大罪业,会得到各种困难,或短命等恶报。
嘎巴拉佛根本经云:“稳毒行毒,作毒近毒;箭毒棒毒,敌毒取命;堕内地狱。”
弟子在金刚上师的面前,必须尽力以身、口、意恭敬上师。如果毁谤了上师,日夜无睡无吃,不断的用功修持,千劫学法、学咒,所学的还是金刚地狱。
钻石金刚精经云:“若谤阿?黎,千劫无食睡;精学金刚乘,亦学金刚狱。”
这意思是说:“毁谤上师的人,千劫(一劫十三万四千四百万年)日夜无吃无睡,不断的精进学法持咒,也无法得到成就,反而近进金刚地狱。这不是求成就,而是求地狱。”
上乐轮金刚根本经云:“破戒进坛城,无得灌顶成。”

(15)颂曰:
大智金刚阿?黎,
发扬无降广大德;
是故一切当全力,
永时辄莫生轻毁。

毁谤上师的罪业,如上面所说的无法得到成就。所以想学无上金刚乘,要得到成就的弟子,必须要遵守密宗戒,一切尽力恭敬上师。
对于有学问的上师,或班智达也好;自学保密,为自己不显的上师也好;密尊乞丐师也好,不管是那一种,也不管是那一时,更不管是什么事,自己的根本金刚上师,永远不能毁谤。
金刚剑经云:“不谤金刚师,咕噜一切佛;无松智慧心,随时尽注意。”

(16)颂曰:
发生恭敬尊重心,
供养咕噜金刚师;
则除苦恼病乱害,
消后无复苦恼难。

传授金刚乘法,有三恩德的金刚阿?黎,应该要恭敬供养自己所喜爱的东西,而且要永久的把自己的本尊,和上师的身、口、意,无二的跟随上师学,这样就会消除上面所说的可怕罪业和苦恼,并且能得到求学成就。此世能消除困难,后生能得成就。
五次第经云:“无完喜爱,自喜真爱,特喜特爱,一切供养师。咕噜能灭业,咕噜能救畏;旋转苦海中,咕噜能让过。”
三布达经云:“自有一切物,有智供上师,从后自供师,身口意为师。”
所有供养中,最宝贵的是供养上师,与欢喜上师,因为正确的金刚上师,能够让你进入金刚乘大道。除了金刚密乘能够使你得到“即身成就”之外,其他显教学法,须经无数劫后,才能得到全通圆满。
戒来经云:“放弃一切供养,清敬供养咕噜;欢喜金刚咕噜,全通上智成就。无上金刚上师,勇敢金刚也供。”
此生以及永久成就,都从皈依上师来,所以金刚乘弟子,时时要遵守一切上师的戒律,如此学法,方能成就。金刚上师是学金刚乘能得富贵的最主要的供养主。
钻石金刚精经云:“有智金刚子,想得永久乐,真心供上师;无供所思无,要供无供时,他人(入)饿鬼狱。”
三布达经云:“一切自有喜爱物,清心净心无用心,金刚弟子供养师。”
金刚珠经云:“金珠衣,珠宝种;无数事,恭敬心。无痴心,尽力供;欢喜师,咕噜心,让圆满。”
红雅曼达嘎根本经第十九品云:“然后供养上师者,仔细说此如何供?为清消自心业障,能得所思各成就,不惜供养金刚师。”
供养上师,是能得成就的最大功德。
金刚珠经云:“金刚上师金刚佛,所以敬供金刚师。”
空行金刚经云:“一切如来身,勇敢菩提师。”

四、皈依上师之最低限度

(17)颂曰:
自戒金刚阿?黎,
难施妻儿及自身;
自命亦舍为拜师,
何况富贵与财物?

自戒就是有真传承,受过四灌顶的一切后补,大灌顶受过的金刚阿?黎上师。有必要的时候,应以难施能施,难供能供,或者放弃自己此生最宝贵最喜爱的性命等,来皈依金刚上师。至于放弃自己的宝贵享受,或供养自有的财产物品,那是更应该(不用说)的了。

(18)颂曰:
为此无量亿劫时,
极为稀有难得之;
无上成就证布达,
勇猛修习此身得。

为什么皈依金刚上师如此重要呢?
合经经云:“八万四千法,不明法身本;一切学无用,无得成就果。”
天尊论云:“前时百万劫,闻成一切法;若放自加持,无法真意得。”
金刚密乘的一切成就,都靠真传的圆满灌顶,以及真法的正式指导,要有这些正确传承指导,必须全靠金刚上师。因为上师是一切成就的根本,有了正确的金刚上师,才能得到无上金刚乘 的成就。

(19)颂曰:
永久善护其深誓,
永久供养诸如来;
永久供养阿?黎,
咕噜等同一切佛。

(20)颂曰:
有心要得无尽成,
所有最上诸珍玩;
上师心中欢喜物,
长时诚心而奉献。

修习金刚密乘的弟子,应该要永久时时尽自己的一切力量,遵守自己所受过一切戒律。还要时时以各种内外供品,供养坛城中的一切如来;更要时时供养上师。上师与坛城中的本尊合一无二,这是能够得到功德的最上级法。

(21)颂曰:
施供金刚阿?黎,
永施所有布达等;
所以此事福德德,
福德能得金刚成。

供养上师的功德,与时时供养所有一切诸佛如来的功德是相同的,供养上师能得到最上的福德智慧。因为有这种大量功德,所以能尽力供养上师的金刚乘弟子,会尽速的得到无上金刚成就。

(22)颂曰:
所以想学求法者,
有了具戒忍功德;
慈心圆满优越子,
咕噜无二金刚持。

金刚上师是能使你得到大功德的重要主,所得的功德,像十方一切诸佛如来一样。所以有大慈心的金刚弟子,将自己所有的物品,为一切众生供养和布施,并且遵守所受过的一切戒律,不怕他人的作恶阻碍与破坏。有耐心不怕苦、不怕难的金刚弟子,应该要想金刚上师和金刚佛一样,如来和金刚持不二。
密集金刚根本经云:“所有如来的身口意,是金刚密集灌顶的金刚阿?黎,如何看法所有如来与菩萨?姓子!所有如来与菩萨,看他为心金刚,因为阿?黎是平心与金刚无二。”
金刚帐经:“勇敢金刚尊,金刚上师身;为救度众生,他现凡夫身。”
钻石金刚精经云:“永久恭敬上师子,弟子观想金刚师;永与一切如来合,他是永久金刚佛。”
金刚珠经云:“金刚上师身,有在如来身;虽是凡夫身,是毗卢佛身。”
盐水河经云:“五百后时时,我形金刚师;是我心中想,此时恭敬他。”
现在末法的黑暗时代,一般普通人,无缘得见真佛身,所以一切如来变化凡夫身的金刚阿?黎,来传法救度众生。因此,凡是金刚乘的弟子,应该要观“上师”为一切如来共化身的金刚佛,他的身、口、意,就是诸佛本尊的三密。更应该要对上师增加恭敬和信仰心,尽力的放弃一切不敬、不仁、不义,以及不信仰的想法。如果对上师有不恭敬的想法,应该要立刻忏悔,用上面引列的经论道理,来消灭这个坏念头。
恭敬上师与信仰上师,是现在、未来成就的因和根本。如果稍微有缺点而破乱上师戒,一定不能得到成就。
钻石金刚精经云:“他的成就持,放想全缺法;好持能成就,缺持断根成。”

五、随时现观当不当放作

(23)颂曰:
若足踏过上师影,
获罪恐怖如破塔;
于床坐鞋等资具,
蓦过获罪何况说?

金刚弟子的脚,如果踏过上师的影子,罪业就像弄破佛塔一样大。弄破佛塔,是近重的罪业,也就是最接近无间(最严重)的罪业。踏过上师身上的影子,就有了这种可怕的罪业。如果踏过上师所穿过的鞋子,以及座位,衣服等用具,这种罪业更不用说了。
化网经云:“踏过上师影,佛说破塔罪。”
空行金刚经云:“阿?黎座鞋,衣等师用具;以及影踏过,如踏或蓦时,此人永受苦,离得成就远。”
如果是地点或时间的关系,非过不可时,可用“金刚力法”来把上师的影子浮上空,由下进过。没有学过此法的弟子,如果不小心踏到上师的影子时,可念“金刚萨?心咒”,以减少罪业。

(24)颂曰:
大慧弟子欢喜心,
上师指导当听受;
真是超力不能为,
则善言恭敬禀白。

(25)颂曰:
依止咕噜阿?黎,
成就生天现乐成;
所以一切力所为,
当受师命不违背。

有大智慧聪明的弟子,一切身口意不是勉强的,而是很乐心的,尽力听受上师的指导,如果尽自己的力量还不能胜任的时候,就要向上师很仔细的恭敬解释。如果是能做,只是很难做的事情,就不可以以“无能力”的解释而推辞不做。
此生的一切成就,不论生天为人,或是得到富贵安乐等,都是依靠上师得来的,所以应当听受上师的话,不能违背金刚上师。
金刚帐经云:“得过圆满灌顶子,违背金刚阿?黎;此世全世苦恼难,后世进下金刚狱。”
一切成就,也是依靠上师。
金刚帐经又云:“金刚勇心佛如来,金刚法及庄严论;眼露速足尖地下,丸露空行影身精,成就能得欢喜师。”

(26)颂曰:
咕噜财物犹如命,
上师心爱如师敬;
于彼上师执侍人,
如亲常时恭敬心。

爱护上师的一切财物,就好像爱护自己的性命一样。上师所喜爱的东西,弟子应该要喜爱,和上师一样的恭敬。不可以认为它不是自己的东西,就不喜爱。
在上师身边的人,弟子要永远常常尊敬他,像自己的亲人一样的恭敬,不可以疏忽或轻视上师身边的人。

(27)颂曰:
不应金刚上师前,
包头顶高坐前去;
翘足踏坐手叉腰,
安然按腰上师前。

(28)颂曰:
金刚咕噜站起时,
应当勿坐或勿卧;
常具敬供诸威仪,
站会全事欢喜事。

(29)颂曰:
无弃涕唾上师前,
坐时勿舒于双足;
师处举步随口诤,
应当不作上师前。

在上师的面前,应当不能做不恭敬或无礼貌的事。譬如说:不可以在上师的面前高坐,没有特别的原因,不能坐在上师的面前,又不能包头或戴帽子等。上师坐在地下的时候,弟子不能坐地椅子上。不能在上师的面前,两手叉腰,或双手交臂于胸前,摇身而行。
上师站起来的时候,弟子不能坐着或躺着,上师坐下的时候,弟子不能躺卧着。无论在什么时候,供养上师,或为上师做事,必须要很细心,而且要很有规矩的站起来,事事都要做得圆满。
在上师的面前,不可以随便吐唾,或擦鼻子等不干净的东西。坐在上师面前时,不可以舒出双脚,更不可以乱走动,或争论是非,随便说闲话等。以上所说的这些不礼貌事,应当不要在上师的前面做出。

(30)颂曰:
上师行处邻近傍,
语笑歌舞言作唱;
亦勿金刚上师前,
手足揉等无敬行。

在金刚上师的前面,或住处等,没有特别的原因,无论谈笑或唱歌、跳舞、音乐等,都不可以有。上师听到的地方,不得说无意义的话。在上师的前面,不能搓揉手脚。
钻石金刚精经云:“不得上师近耳地,歌舞干语无敬音。”

(31)颂曰:
常时咕噜坐或起,
各按坐起徐礼敬;
夜水危险路行中,
许准后自作前导。

上师站起来的时候,弟子也很恭敬的要站起来。坐在上师前面的时候,坐的姿态及衣服等,不能随便散乱,必须要有规矩,很恭敬的端身正坐。没有特别事情,平常不能坐上师的面前。
晚上或带路等时,有必要的时候,请上师许准之后,方可到前面去。

(32)颂曰:
阿?黎前或见处,
有智不应现疲身;
不倚柱及墙壁等,
亦不屈指节作声。

在金刚阿?黎看到的地方,有智慧的弟子,不应当左右摇身,现出疲劳的形相。也不要把身体倚靠于墙壁或柱间等处,更不要用手屈指作声。

(33)颂曰:
若须替师浴身足,
濯足身等奉侍时;
先白顶礼师令知,
完后顶礼自作事。

如果须要替上师洗脚,或洗浴等奉侍上师的时候,先要禀白上师,顶礼三次以后,才去做所需要做的工作。事情做完之后,也同样要顶礼上师三次。如果没有其他的要事,就可以做自己的事情。

(34)颂曰:
弟子名称上师时,
不称只名下有礼;
为得恭敬余人前,
上师名前特点称。

弟子不得直接叫上师的名字。需要称呼上师名字的时候,必须在上师的名字前面,加上恭敬或有意义的称呼之后,才可以称上师之名。
比如说:“三恩德金刚上师……。”这是为自己或他人的恭敬,称呼上师的名前,必须有恭敬心的加上有意义的话。

(35)颂曰:
先请何作上师令,
说全遵照上师令;
双手合掌心耳一,
乐心忆持咕噜令。

(36)颂曰:
有笑嗽时上师前,
应当则以手遮口;
若有完事白上师,
当无得意软语明。

首先必须要很恭敬的请求上师说:“请问上师,需要弟子做什么事?”上师指导你去做的事,要很乐心的接受上师的指导,上师指导你做事的时候,必须要双手合掌,一心恭敬听受,尽自己的力量,去做上师所交代做的事情。
在上师的面前,如有咳嗽,就要用手遮住口。上师交代办的事情,做完了之后,不可以有得意——很了不起的表情。应该要很乐心,而且要恭敬软语,回报上师。

(37)颂曰:
净心前来欲听法,
上师前坐具威仪;
心身衣等规律正,
合掌前跪应三请。

弟子请求上师传法的时候,在上师的面前,要放弃一切傲慢心,所穿的法衣等衣服,必须穿得很整齐,而且很有规矩很有礼貌的,双手合掌在上师面前,双脚跪下,殷勤的请求三次。

(38)颂曰:
供养上师与时时,
舍离野心骄慢心;
三门当如初适嫁,
摄心低颜甚惭赧。

(39)颂曰:
严身具等生爱乐,
不得现于上师前;
余事一切自思惟,
切勿自作当远离。

供养上师时候,弟子的身、口、意三门,一切的作法,根本不得有骄慢心,以及恩心等。因为对上师骄慢,在很多经论里面说,这是非常严重的罪业。
供养上师或者是为上师做事,不能有“恩心”的想法。也就是说,弟子供养上师,或为上师做事、办事等,不能想“我很了不起,我的功德很大,我为上师做这么多的事,有恩于上师。”如果有这种想法,也有很严重的罪业。虽然你的话没有说出来,他人不知道你的心里这样想。可是,护法却知道得很清楚。
在上师的面前,一切都要很有规矩的摄心低头,惭愧认羞,不能有洋洋得意的心,也不能张大眼睛瞪着上师。弟子对于上师,必须要很恭敬。自己的身、口、意,所作所为,应该要时时注意。
佛遗教经云:“当制五根,勿令放逸……。亦如恶马,不以辔制,将当牵人堕于坑陷。如被贼劫,苦止一世,五根贼祸,殃及累世,为害甚重,不可不慎。是故智者,制而不随,持之如贼,不令纵之,假令纵之,皆亦不久见其磨灭。”

(40)颂曰:
开光坛城火供等,
说法集子度弟子;
同城金刚上师居,
一切无旨不应作。

在上师的住处,或上师在的时候,没有上师的许准,不得做开光,或加持本尊、佛、菩萨身口意的供养依,也不得做坛城、灌顶、火供、传法等。

(41)颂曰:
开光说法等所得,
净施悉以奉其师;
师纳受后留让财,
随得可用自所需。

给人家开光、加持、传法等所得到的财物,应该全部奉献供养上师。上师也为了增加弟子的功德,收下一部分 ,其他留下来的财物,弟子可以自用或做功德。

(42)颂曰:
师子金兄不为徒,
自徒说法受礼拜;
接受承事礼敬等,
应止金刚上师前。

弟子不能收上师的弟子为自己的徒弟,也不能在上师的面前,为自己的弟子传法,或指导弟子。
如果有自己的弟子,在上师的面前,替你穿衣服、供养、礼
拜等工作,应该要立刻阻止弟子,不可以在上师的面前,礼拜供养自己的上师。

(43)颂曰:
若物供养上师时,
或有上师所施时;
二手奉献后顶受,
有智弟子大礼师。

供养上师的时候,或上师所让给你的物品等,有智慧的弟子,应该用双手奉献或接受,然后礼拜上师。
合经经云:“师所让物,礼拜来收。”

六、助他人改过恶劣之行为

(44)颂曰:
自专常忆持不忘,
专修正行当全力;
金刚兄弟非律时,
爱语相教指导他。

弟子应该要时时专心观想上师,白天观想上师在自己的头顶中,夜间观想上师在自己的心中,随时随地不能忘记上师。
一切皈依上师的戒律,要全力时时注意遵守,如佛经上说:“如救头然,慎勿放逸。”也就是说:“弟了注意守护戒律,好像火在头上燃烧,要马上处理——息灭。
如果有金刚兄弟,对上师不恭敬,过了无间戒(破戒的意思),造了严重罪业的时候,应该要发起慈悲心,爱护他。帮助他改过自新,让他回到正路。

七、何时有何种特殊许准

(45)颂曰:
若自病缘无能力,
顶礼站等上师戒;
上师所教敕无作,
有德心子无其咎。

倘若以恶劣的行为,来破上师戒,这种人永久没有许准的机会。可是,如果在弟子生病很严重的时候,没有办法替上师作事,或站礼等礼拜无法做到的时候,无罪。因为这个弟子真有善心要做,只是他的身体无能为力,所以无作无罪。
钻石金刚精经云:“病和缺少肢,无能子无罪。”

八:简单总结

(46)颂曰:
此处多说无意义,
当令一切师欢喜;
离诸上师烦恼事,
一切当勤而行之。

(47)颂曰:
金刚如来亲此说,
成就跟随阿?黎;
此明全物一切事,
圆满欢喜咕噜师。

有关恭敬上师的事,上面说过很多,再多说就没有什么意义了。如果简单的把它归纳起来说,主要的是,当金刚弟子的人,对于自己的上师,必须要恭敬,一切要给上师欢喜。从内心深处诚心诚意尽力的恭敬供养上师,不可以给上师生烦恼事,不要做上师不喜欢的事。

因为此世的成就,和永久的成就,都是跟随金刚上师而得,这是金刚佛亲口所说的。所以弟子想要得到快速的成就,应当要尽力供养上师,使上师欢喜,这样就能得到成就。换句话说:如果弟子不恭敬上师,或毁谤上师,就不能得到成就了。
有智慧真正想学金刚大乘无上密法,追求无上成就的金刚弟子,应该尽一切力量,把自己的身口意供养,使无上金刚上师欢喜。
钻石金刚精经云:“一切尽力法,欢喜金刚持;欢喜金刚师,欢喜一切佛。”

本法第三——圆满

(48)颂曰:
弟子清净有信心,
皈依稀有三宝后;
能后随师咕噜法,
传子日夜为常诵。

(49)颂曰:
及授金刚密咒等,
令作弟子正法盆;
堕落根本十四戒,
应当观背诵持严。

有清净菩提心,信仰金刚密乘,能遵守一切戒律为学法的根本,而皈依上师、三宝的弟子,在未受圆满灌顶以前,必须要昼夜六时修学上师法,并且要背诵“上师五十”法颂。
一切上师法学成、了解以后,才能进学密乘的主要部分,成熟圆满灌顶等根本宝——四密宗的生起次第与圆满次第。然后,才能够听受学习有相无相等静学。到了这个时候,自己所喜欢学的,才可以学。
但是,必须遵守圆满灌顶时所受的一切戒律。如果没有遵守圆满戒律,就没有办法学生起和圆满次第,如果学的话,最少堕金刚地狱。
所以凡是金刚弟子,一定要了解一切金刚密乘的戒律,而且必须很仔细的明白,会使弟子堕落的密宗根本十四大戒的内容,一切戒律要尽力的遵守,永远不破根断,根本堕戒。

密宗根本十四大戒就是:
一、对于上师身口意不恭敬。
二、对显密律师仪不遵守。
三、对金刚兄弟起怨诤。
四、忘失慈悲心嫉有情乐。
五、畏难不度退失菩提心。
六、毁谤显密经典非佛说。
七、灌信不具授密法。
八、损苦自蕴不如佛。
九、偏废空有不学空心。
十、与谤佛破法恼害众生者为朋。
十一、自矜胜法忘失密意。
十二、不说真密法障破善根。
十三、法器及密法材料不完成。
十四、毁谤妇人慧自性。

这根本十四戒,如果没有严格的遵守,就会使学密宗的人堕落金刚地狱。所以这十四戒,是学密宗的根本大戒,凡是修学密宗的人,应该要日夜观背,严格受持。
如果有人,没有受过圆满灌顶,而修学密乘大法,或受过圆满灌顶之后,不知密宗根断,根堕十四大戒等戒律的内容,或虽知道但没有遵守戒律,这种学法,是学邪法。
学邪法的人,也有自称“金刚大阿?黎”,或自称是学密宗的好学人。这种人,他表面虽然像在修持密法,其实已经离开金刚密乘万里之远了。学邪传邪,无惭无愧,贡高我慢,还敢自称“金刚大阿?黎”,而欺骗有心向佛的善人,大量同堕金刚地狱。啊哟!你这个人,着魔为何如此重哉?
如果懂得自爱,想学真法的人,或想要得到成就,正正当当想学金刚无上密乘的人,请寻找正确的金刚上师,来作成熟圆满灌顶。
如果能够遵守密乘一切戒律,或闻思修金刚密乘,如此正确修学,此生或极短时间内,就能到金刚持地。

(50)颂曰:
依教随顺上师行学子,
一切得成无缺上师法;
我作所集无边善德缘,
愿与众生万速胜利成。

上面所说的本法,句句都是按照经典所说而写成的,绝不是自作主张随便写的。真心求学无上密乘的人,应当要信受奉行。
能够依教奉行,随顺上师修行学法的弟子,不可以“用书为师”,或“从书求学”密法。真正为求成就的人,必须正当的拜师学法,并且还要有无缺的“上师五十法”,日夜常受持,才能够得到正确的一切成就。
我依一切经论所集成的本法——上师五十法颂,以及所有一切功德,均回向给一切众生,但愿一切众生尽速的能够得到金刚持的胜利成就。

上师五十法颂略释(竟)

上师五十法颂略释译后记

大密根经海里来,有学有智尊人得;
清洁力论宝库严,成就如意增宝满。
百门能开妙法器,为救无明饿子们;
想到合成慧智土,必靠正确金刚师。
无师无能无法成,无师无望无法成;
应当为师命财身,一切供养三喜师。
莲足顶拜上师法,弟子时时心中持;
此论一切所有德,回向众生遇正师。
不破一切上师戒,真学金刚密乘法;
成就生起圆满地,快速能到金刚土。

上师五十法颂是班智达跋维谛瓦大阿?黎所著,印度大住持人贝玛嘎拉瓦尔嘛尊者,和西藏大真翻译大师——比丘仁权让钵译成藏文。
本论(本法的讲解部分),是班智达婆拉遮达?大师,根据班智达嘎雅达喇大师和班智达拿洛达巴(拿洛巴)大师的指导讲论,简略集成此论。其内容、字句、意义,均经各方大师仔细校对,正确无谬。故译此论,愿与学者共勉!

吉祥圆满

请写出以下各习题答案

1:修学密宗,其一切成就的根本是什么?
2:金刚上师代表谁?
3:为什么皈依金刚上师,才能得到金刚密乘的一切成就?
4:弟子在未皈依以前,为什么要拣择上师?
5:皈依假上师,有什么严重的后果?
6:在真伪混杂的情况之下,真心要学密宗的人,应该如何才能拣别出真假上师呢?
7:外十真如,是指哪十种作法?
8:当一位合格的修密弟子,应该具足哪些条件?
9:皈依上师后而又毁谤上师,会有什么后果?
10:弟子应该怎样称呼上师?
11:弟子对上师身、口、意不恭敬,这样日夜不停的修持密法,会有什么成就?请说明原因?
12:修学密宗应该先学什么预备法?
13:修学上师五十法,其最大的功能是什么?
14:上师五十法的作者是谁?他造此法的动机和目的在哪里?
15:上师五十法,简单归纳起来,主要的重点是什么?
16:弟子看见上师有“过失”时,要如何处理?
17:供养上师,最低的限度是什么?
18:供养上师时,不能有哪些错误的想法?
19:弟子恭敬上师,或供养上师,有何种功德?
20:自戒金刚阿?黎的意义是什么?
21:“咕噜无二金刚持”作何解释?
22:有时为了避免无智人的毁谤,弟子应该怎样供养承事上师?
23:有物品供养上师,或上师有东西施让给弟子时,应该如何奉献和接受?
24:当上师指导或吩咐办事时,弟子应如何听受?
25:上师交代要办的事,如果确实不能胜任,弟子应如何处理?
26:弟子替上师办事,做圆满之后,应注意哪些事?
27:替上师办事,或供养上师,怀着何种心情去做,不但心容易清净,而且不会犯上师戒?
28:弟子有事请问上师时,当如何启请?
29:初学密宗者,需要很恭敬上师和供养上师,如果自身是阿?黎上师,还需要再恭敬供养他的上师吗?
30:要想对上师产生无比的信心,必须有足够的福德和智慧。然而此福德和智慧是怎样得来的呢?
31:要快速得到金刚成就 ,其大量的福德智慧应如何修学?
32:上师的财物,弟子当如何去爱护?
33:上师身边的人,弟子应如何对待?
34:弟子无心踏到上师的影子,或跨过上师的衣服、鞋子、卧床、椅子等,应如何忏悔?
35:在夜晚,或涉水、有危险的地方,弟子应如何承事上师?
36:在上师面前,弟子应如何检点自己的言语、举止、坐相、站相?
37:“严身具等生爱乐,不得现于上师前”是什么意思?
38:弟子随侍上师行走时,应注意哪些事?
39:弟子告别上师,或上师出远门时,有哪些事要特别注意?
40:无尽成是指何种成就?如何修学才能得到此项成就?
41:在上师的上师面前,弟子应该注意哪些事?
42:在上师住的地方(同城),或上师在的时候,有哪些事必须经过上师许准之后才能做?有哪些事绝对不能做?
43:在什么情况之下,上师戒有特别的许准?
44:承事上师时,若须替上师洗脚等,应该怎样做?
45:弟子替人开光、说法、加持、灌顶等得到的财物,或接受别人供养得到的财物,应如何处理?
46:如果弟子不留意,对上师起了坏念头,应如何对治?
47:“如救头然,慎勿放逸”是指什么?
48:什么是骄慢心,弟子有哪些动作或心思,就是对上师起骄慢心,有何后果?
49:和金刚兄弟起怨争,会有什么后果?
50:如有金刚兄弟行为不如法时,应如何劝导?
51:弟子祈求上师传法时,应该如何请求?
52:弟子进入坛城时,应该先向谁顶礼?为什么要这样顶礼?
53:每天日夜六时中,行住坐卧之间,弟子应该怎样观想上师?
54:什么叫做“三门当如初适嫁”?
55:上师说法或传法时,弟子当如何听受?
56:弟子应如何分辩出自己对上师的身、口、意,是恭敬,或是不恭敬?
57:弟子应如何学习上师的身、口、意?
58:弟子应该怎样做,才算是把自己的身、口,意供养了上师?请分别举例说明。
59:在未受圆满灌顶前,应修学什么法?
60:弟子受过圆满灌顶后,不守何种戒律会随落金刚地狱?
61:密宗根本十四戒,内容有哪些 ?
62:金刚乘弟子如何供养上师,可得到最大的功德?
63:“成就跟随阿?黎”的原因是什么?
64:修学金刚密乘,怎样修学可快速得到金刚持地?怎样修学是“学邪法”,决定堕金刚地狱?

回向

经书法宝  难得见到

研读熏修  得益匪浅

启发智慧  增长德行

随缘流传  吉祥如意

世界和平  人民安乐

业障消除  祸患不生

正法久住  法轮常转

法界有情  同生极乐


欣慰。。。。。。。。。。。。

Posted On 05/06/2009

Brought my group of students to a usual out of class cultivation prac today…

counted the number present and then i lead each individual to a diff corner of the area to prac their meditation…after 45 min , i slowly, 1 by 1 i “pick” them up and ask them to prac their 动功 at the basket ball court…recounted the number..same as the number initially..so happily i continue the class..tok, shout n scold as i go on..when Dear dom remind me of Lavita……was not around…i was shocked!..it was almost 1 and half hour later then i realise………many analysis start to run in my mind…for a normal person, she would hv recover on her own n gave me a thrashing for forgetting her liao..hw come no ??? the place was safe, no evil stuff should be around cos i hv already set boundaries.., no unsafe ppl should b around cos the place was somehow guarded..the only reason for a new cultivator not recover by herself after so long…….., is she hving a energy rush and fainted????

i quickly ran around to look for her…i went bk to the spot as i drop her..i shouted her name.. n she responded!  erm???? safe? but hw come she din recover????  i Qn her…her respond was so simple…cos i din ask her to recover, so she patiently wait for me at the spot loh ….

a mix feeling start to dewell in me…

1> guity….cos how could i ever miss out a student…yes, maybe i hv 1hundred n 1 resons..but still i make a mistake which otally cant b forgiven…

2> 欣慰….cos as a new student, she actually hv so much faith n trust in me…

3> shame…..i judge her with too much ren xing…i din trust my student for her faith in me…

also from this incident…i realise there r many flaws in my system of teaching…

not trying to cover my mistake, i really hope all my students will look up to this new 师妹,though she had join my class for nt long…but I really appreciate her trust n obey  to my instructions….

well…lavita…thanks..n sorry again…


六度波羅蜜:布施、持戒、忍辱、精進、禪定、智慧

Posted On 03/06/2009

修行到底要修什麼做什麼,要怎樣開始修行呢。

我們修行不外乎,是修正自己的行為,導正自己不好的習性,淨化自己的身心靈。但是在修行之初,必須要清楚了解,自己為何要來修行,對於修行的意義與目的,要有正確的觀念,如果說不知道自己為何要來修行,這等於是在盲目修行,只是拿香跟著人拜拜,到底在做什麼都不知道,這樣的修行毫無意義可言,可是在現今社會上,還是有很多人,對修行的正確觀念不了解,如果你真要修行,就一定要清楚了解,免得浪費時間、浪費生命。

在修行的路途上,除了要修正自己的行為,導正自己不好的習性外,並且要懺悔,懺悔自己往昔身、語、意,所造的諸惡業,戒除貪瞋癡,斷除煩惱根
但是修行最重要是要「修心」,平常除了在書籍經典上的研習參悟外,最重要是,在生活中去力行去體悟,這才是真正的修行,如果只在經典書籍上鑽研參悟,大嚼口舌之爭論,這只是在紙上談兵,對真正修行幫助不大,這樣是無法穫得大智慧的,也無法解度我們人生的,生死煩惱問題,更無法跳出生死的輪迴命運,所以修行要能真修實證才是真。

修行如能以「體行六度波羅蜜」來修行,也就是佈施、持戒、忍辱、精進、禪定、智慧等六波羅蜜,這便是成道、成佛、成仙最實在,最確實的基本行功,對於初學的修行人,是一個很好的依循方式,從這六波羅蜜力行中,如有確實去行去做,必可體悟出般若的智慧,所以修行人,不管是初修或已修一段時間的修行人,都應在生活當中,力行這六度波羅蜜,才能有機會到達彼岸,度脫煩惱生死海啊。

在力行六度波羅蜜時,由其是在力行佈施,是不能有目的,行佈施時,更不能以追求名利、地位、福報為目的,這才是真正的佈施波羅蜜,佛陀有云:「菩薩於法應無所住行於布施。若菩薩不住相布施,其福德不可思量。」

『六度波羅蜜』之妙用,能用「布施」化貪慳吝惜的心,用「持戒」能化淫邪除惡業,用「忍辱」能化嗔恚嗔怒嗔恨之心,用「精進」能化懶惰懈怠的心,用「禪定」能息妄念、化雜亂之妄想心,用「智慧」則能除無明愚痴、去除煩惱之心。

「佈施」:可分為財施、法施、無畏施,所謂「財布施」:就是將自己所擁有的財物、去幫助疾病貧苦的人或需要幫助的眾生。「法布施」:將所習得的真道、真法及智慧,勸人修善止惡、習真理,使人明白生命的意義與價值,自動自發來修行。「無畏布施」:給予別人愛心、增加其自信心,解除別人的恐怖和畏懼之心。

「持戒」:就是要守法,世間一切事物,都有它的律法,如佛教的戒律,五戒、八戒、十戒、菩薩戒等,都是很好的戒律法則,一定要遵守律法,才不會造業,才能做得圓滿,由其是要戒邪淫、貪財、貪色。

「忍辱」:修行人若能經常修忍辱、行慈悲喜捨,縱使遇上不順心或不如己意的事,也不會生嗔怒嗔恨心,能淡然處之,在心裡面也就不會有執著煩惱。

「精進」:專心專一,努力學習成長,簡單來講,就是持續不斷勤奮的去修持力行,如此才能有所成就,所以精進能去除人的懶惰懈怠的習性

「禪定」:就是心念安注於一境、清楚明白、綿綿不間斷,對外不攀緣不著相、不被外界色相所迷惑顛倒,對內息妄念不動心、不心猿意馬,只安注於當下之境、持續不間斷,無念、無住、無相。所謂能觀心者究竟解脫、不能觀心者沉淪諸趣,清者萬緣頓息、靜者一念不生。

「智慧」:又稱為般若智慧,可分為文字般若、觀照般若、實相般若等三種般若。

一、文字般若:透過經典書籍,能讓人明白宇宙人生之真相真理,建立正知正見之觀念。

二、觀照般若:透過反觀自照,悟得之智慧,應用在實際生活中,依理去體行實修,化解煩惱執著。

三、實相般若:能破假證真,明心見性,親證實相,即為實相般若


四无量心

Posted On 03/06/2009

菩萨须内具四无量心:就是慈、悲、喜、舍四种无量心。怎样叫做无量呢?无量是没有边际,也是没有人我的领域二当修习这慈、悲、喜、舍四无量心的时候,对每一个人,甚至整个国家,整个世界的众生,不管是人类或其他的有情众生,都希望他们能够得到离苦得乐,同时得到无量的福报,所以名为无量。再分释于下:

一、慈无量心:慈是愿人得乐的意思。世人多只知自求快求,忘掉别人的痛苦,但修习慈无量心的人就不同,他不但只求自己的亲人得到快乐,乃至十方世界一切众生,都要得到快乐,还要脚踏实地,去帮助他们得到快乐,即是无量的“慈”,能给无量的众生得乐。

二、悲无量心:悲是一种悲怜他人受苦的同情心,平常人只知自求解除痛苦,不顾别人的痛苦,但这悲无量心则相反,只知救拔别人的痛苦,却忘记自己的痛苦,所谓“我不入地狱,谁入地狱?”这是悲心似海的宏愿,为的是拔人之苦,即是无量的“悲”,能拔无量众生之苦。

三、喜无量心:喜是欢喜,眼看别人能够离苦得乐,顿生一种无限喜悦的心情。世人只为自己得到快乐的事情,或其亲人得到升官发.财,而生欢喜心,很少见别人乐事而生起欢喜心的。且有一部分的人,还存着幸灾乐祸的心理,见人快乐,心里则闷闷不乐,见人受难,心里则暗暗欢喜。但这种喜无量心则不同,不但见人得乐而生欢喜,就是冤家敌人,能有欢乐的事;也同样表示无量欢喜。

四、舍无量心:舍是舍掉一种分别执著的观念。为善虽可乐,但恐有人我冤亲的计别,故应舍弃。又无论做任何善事,也要把为善的怡然自得之心理舍掉。则心量广阔,慈悲济度无量众生,心不存着,正以一泽秋水如镜,月穿无痕,故称舍无量心。

昔佛在世时,曾授提婆达多盐汤,因提婆达多好酥腻食物,头痛腹满,受大苦恼,不堪忍受,呻吟称念:“南无佛,南无佛!”那时佛在其住处禅定中,听到此音声,即生慈心,以神通力至其住所,手摩提婆达多头腹,授与盐汤,令其服饮,得到病愈。而提婆达多叛佛害佛,佛不记冤而救之,以慈使其乐,以悲拔其苦,以其病痊而喜,不分冤亲而平等救治,即是大慈、大悲、大喜、大舍的四无量心。佛所成就的四无量心,不与三乘人共成就,能大慈以众生之乐为乐,能大悲以众生之苦为苦,能大喜以众生离苦得乐而喜,能大舍心无住着,运心平等,普利众生。(来源:中华佛教信息网)


明点

Posted On 03/06/2009
明点,是佛教密乘修行中的专有词汇之一。
密乘(包含藏传佛教),注重咒、印、观三密相应。
在持咒,结印配合的同时,还需要借助一定的观想,才能够通达法界。
而观想的光明,就被称为明点。
一般可有身内明点和身外明点两种。
比如观光明,或具形象的上师、本尊、明王、明妃等,观想在身外的空中,则是身外明点。
若观想在身内,如光明,形象,形状等,则为身内明点。
明点的观修需尊上师指导,方为正道;否则容易出现各种问题。
修气脉明点为什么能证悟空性呢?麦彭仁波切在时轮金刚的解释中讲过,假如在头一点不疼的时候观想头痛,在观想一两天之后,头肯定会真的痛起来,这是一种心的作用,但见效不是很快;如果另外一人直接用木棍打自己的头,那么在木棍落在头上的瞬间,立刻就会有头痛的感受。  这个比喻说明,虽然可以用显宗《入中论》、《中论》里的推理方法来推翻我执,但是进展很慢、效果不是很好,从凡夫修到真正证悟空性的一地菩萨,需要一个阿僧祗劫(无数大劫),这是一个漫长得连天文数字都无法表述的时间概念。

然而在密宗里,却可以通过修气脉明点,快速地证悟空性。为何能够快速证悟呢?因为我们的心和肉身有着非常密切的关联,通过对气脉明点的调节,就可以使心发生决定性的改变。

在观修生起次第时,确实可以见到一切外境、众生皆为佛的坛城。通过圆满次第证悟空性以后,虽然佛的坛城依旧存在,却能了达这一切并不是实有,而是如梦如幻的。这就是修圆满次第的意义所在。


持明成就

Posted On 03/06/2009

修行以修心為首要。

 

借由持咒的過程中,修正自己的心念,確實是與佛菩薩相應的大方便法門。

 

行者應時時在精進持咒中「以自己的心去體會佛菩薩的心」,「以外來光明來點亮內心光明」,「持明成就=專一持咒+心念與佛菩薩相應」。

咒語是佛菩薩得證心法的結晶,唸咒就是在唸佛菩薩的心。

 

如果在持咒當中,能當下與佛菩薩心心相應,那就對了。

 

如果在持咒當中,還有「貪嗔痴慢疑」,那就應學習佛菩薩教導的智慧轉化,轉苦因為樂因,化煩惱為清淨,這樣自然就能「依持咒的力量漸斷慾望,盡了一切過失。」而非任由其在心中蔓延,卻想像有一天能脫離輪迴,成就佛國淨土。

 

「專一持咒」是密教方便速疾道,「持明成就」的重點不在於「次數」,也不在於「時間」,而在於「心念與佛菩薩相應」。。


龙树菩萨传

Posted On 03/06/2009

林凡音据金陵刻经处鸠摩罗什译本译白

 

龙树是大乘佛学的创始人,生于约公元二至三世纪,是南印度的婆罗门种姓,传说其父姓龙,母生他于树下,故名龙树。

龙树天资特别聪明,在孩提的时候,听到婆罗门诵读经典,数遍之后,他即能背诵。到二十岁以后,对天文、地理、数学,以及婆罗门和各道的经文,几乎都读遍了,而且理解力相当强,因此在青年时名气就很大。

 

他有几个同龄好友,都是学识超群。一天,大家议论道:我们把天下的经论都理解了,现在就是没有学到法术,不能纵情逸乐。不久打听到一个术士,会隐身术,他们就去登门求教。那术士看到他们年轻,又动机不良,不愿传授。他们苦苦请求,术士缠不过他们,只得给每人一粒药丸,嘱告道:“你们在僻静的地方,用水将药丸磨化,涂在眼睛周围,人们就见不到你们了。”龙树便当场试磨,细辨药丸的气味,对术士道:“你共用了七十样药物合成,对吗?”术士不胜惊讶,问他怎么知道。龙树说:“我是从气味中辨别出来的。”术士甚为叹服,只得叮咛要慎用此术。

 

 

龙树等四人仗着隐身术,从此常出入宫中,恣情取乐。百余日后,宫中的一些美女,竟有人怀孕了。国王大为忿怒,严加责问。妃子们哀泣说:“非是我们不贞,是睡梦中有妖人作弄。”国王召大臣商议。一老臣说:“凡这等事有两种可能,一是鬼魅作崇,一是术士捣乱。陛下可派几个精明的人,暗暗分守在宫门背后,若是术人,总有迹象可露,可用兵器除之;若是妖魅,虽无迹象,亦可用符咒消灭。”国王立即照办。

 

不久有人来报,是术士所为。国王当即派武士数百人,禁闭宫门,手挥刀剑望空乱砍。三个婆罗门术士被杀死了,惟有龙树药性未过,没有现形,又屏气凝神躲在国王背后,终于逃脱了性命。

 

受此严重教训后,龙树方才觉醒,想到了佛陀所说:“贪欲是众苦与祸患的根本,一切败德丧命之事,皆由此引起。”于是下了归依佛门的决心。他寻到一座山上的佛塔,向一位沙门虔诚请求,出家受戒。他在佛塔待了九十多天,读遍了所有经论,心不满足,但已无其它经文可得。他辞师下山,又访寻到北印度雪山的一座佛塔,向一位老比丘恳求,得到了《摩诃衍》大乘经典,他用心研究求教。三个月后,他又统统理解并背熟了,仍感不满足,于是就周游列国,搜集沙门的各种经论。一路上,他还和诸外道及部派佛学者辩论,都辩不过他。他逐渐产生了骄傲,认为佛经较诸外道,其理虽然高明深奥,但亦不难穷尽,不能满足我的要求。他就萌生非份之想,别出心裁,欲另自立一派,广收徒弟,宣扬他的学说。

 

 

正在这时,有一位叫大龙的比丘,长髯突眼,目光炯炯,特来找他。对他说:“年轻人啊,你不能持井蛙之见,你的学识再高能超过佛陀吗?你且跟我到一个地方,让你看看大乘经典,你再下结论吧。”这位大龙比丘就把他领到一个深山的石洞,入洞数步,竟是另外一个世界,殿宇金碧辉煌,清静雅致。老比丘把他领入龙宫,打开一个个玉石宝库,里面藏着数不尽的稀世经典,宝库里发出阵阵幽香。大龙比丘说:“年轻人,这下够你读了吧?”龙树忙不迭地贪婪翻阅,口里说道:“长老,我太感谢你了!”

 

这下龙树真的满足了,比过去读到的多十倍,玄理更加精妙深奥,他如饥似渴地昼夜阅读,不明之处随时就向龙师请教,视野顿时开阔,心量也开始谦虚了。至此他才真正地感到,佛学浩如烟海,其理博大精深,没有任何外道超得过它,够我一生用心钻研了。同时也就打消了自立门户的陋见。

 

 

他在龙宫待了很久,把所藏的经典反覆细阅,几乎能背诵了。大龙长老又授予他一些神通术,他才别师出来,仍回到南印度。从此大力宣扬佛法,说服外道,推广大乘佛教。被他感化的婆罗门等外道,不计其数。

 

 

当时有位婆罗门上师,会一点咒术,心生嫉妒,欲与龙树比个高下。他奏明国王,请王以观究竟。国王规劝他:“我看你虚心一点吧,龙树已是一位得道高僧,和多年前大不同了,他明与日月争光,智与圣心并照,你为什么不能容他呢?”婆罗门说:“陛下被他巧言迷惑了,我谅他没有什么真本事,如若不信,看我们比试吧。”国王见他固执,只得准奏。

 

 

 

比赛的那天,国王与龙树先坐在听政殿上。婆罗门后到,他见国王如此尊重龙树,心中更是不悦,便于殿前立即作法,只见现出一个广大洁净的黄金池子,水波粼粼,中央升起一株千叶莲花,那婆罗门高坐其上傲慢地说:“龙树,你看我坐在莲花之上,宛如天神,而你屈居地下,卑微可笑,你敢与我莲上的大德智人辩论吗?”

 

 

龙树也不答言,从容地离开座位,用咒言化作一头庞大的六牙白象,自坐其上,绕黄金池子一周;然后举步池中用象鼻把那婆罗门高高举起,摔于地下,莲池与白象瞬间隐去,惟见那婆罗门腿折腰伤,一副可怜之相。他自知非龙树对手,匍匐于地,叩首恳求:“恕我不自量力,毁辱大师,伏请多谅!从此愿意归依佛门,开我愚蒙,求大师收我为弟子。”

 

印度又有一个邻国,国王笃信外道,并强迫其臣民亦信奉外道;对沙门释子,则非平等对待。龙树闻之,特前往宣扬佛法。其时该国正在招募国王卫士,龙树应募,很快升为校卫。他在短时期内,帮助整顿队伍,严明纪律,使国王的卫队面貌一新。一日国王出巡,龙树率领卫队荷戟前行,彩旗招展,步伐整齐,威风凛凛。国王见了甚是满意,便问侍者带队的是什么人,侍者答:“此人奇怪得很,不吃王家一口饭,也不要王家一文饷银,说是来保护国王,整饬军纪。”国王亦觉奇怪,就召他晋见。问道:“你是什么人?”龙树答:“我是一切智人。”国王惊愕,半晌说:“一切智人旷古少有,你敢大言不惭吗?”龙树说:“国王如果不信,可以当场试验。”国王心里想道:我是精研婆罗门教理的,可谓智人之主,他竟当我面自称一切智人,而且说得如此着实,不能小看。我若提出的问题,被他解答,证明他胜了;我若不提出问题,也说明我负了。迟疑良久,就索性提个大难题,看他如何回答。于是启口问道:“你可知今上天在做什么?”龙树不慌不忙地施礼作答:“启禀国王,当今上天正在与阿修罗作战,战斗方酣。”国王听了,喉咙里像塞了棉团一样,心里想:“这个人真是疯子吗?”半天说不出话来。龙树说:“国王,你不要以为我是虚谈怪论,片刻就能见验。”说罢,不一会,就闻空中干戈喊杀之声,阿修罗的手和断足从空掉下。龙树又施法术,让国王、臣民与婆罗门等,统统见到天上鏖战的情况,良久才渐渐隐去。   这时从国王起,所有的臣民和婆罗门等,个个惊讶信服。国王再问龙树:“你究竟是什么人?”龙树忽现比丘身,稽首答道:“贫僧乃是沙门龙树。”

 

国王早闻龙树是邻国的大师,举国被其佛化,今日得见,果然名不虚传!心悦诚服,于是也归依了佛门。国内所有婆罗门、外道,亦甘愿剃发受戒,至心归命,自此便恭请大师天天宣讲佛法,举国受到了正法的教化。以后龙树又回到本国去了。

 

 

据玄奘大师《大唐西域记》介绍:龙树在晚年合成了一种长寿药,过百年后还不见衰老,国王也得到了长寿。年过半百的太子急了,对母亲说:“这样下去到那一年接位啊?”母后说:“佛教主张诸行无常,诸法无我,一切可舍,连生命也可施舍。如今人们尊称龙树为菩萨,你就去求他施舍吧。”太子就来到龙树跟前,跪下求道:“龙树菩萨,我不幸得了一种疾病,非人脑不能医治,如今升平时代,到那里去觅人头啊,只有求菩萨施舍了。”龙树知道王子的来意,说道:“我可以满足你的要求,只是你父王也不能长久了,你要负不孝之罪啊!”王子不吭一声,只是叩头。龙树就随手取了一根干茅草,吹口气,化作利剑,立刻自刎了。国王听到此事,不胜悲哀,缺了合药之人,不久也就死了。    另据其他传说,由于龙树弘传大乘教法,与小乘部派佛学以及婆罗门等教派,产生了激烈的斗争。新王接位后信仰小乘,龙树给一位小乘法师重重地逼迫,自感百岁后智慧、体力衰弱,就自行坐化了。

 

 

龙树的著作十分丰富,有《中论颂》、《十二门论》、《大智度论》、《十住毗婆沙论》、《菩萨资粮论颂》、《庄严佛道论》等不少著名的论典,享有“千部论主”之称。


My 1st time ….( part 2)

Posted On 28/05/2009

my life was totally change after that fateful day…

not for the better but rather terrible…

im 24/7 in fear…i share with my parents wat i hv see…

my dad…didnt comments..he will jus silently listen to me n try to b bk home early n bring me to all sort of diff altar at nite…

my mom..will not patiently listen to me..she will keep scolding me for acting and never fail to treaten me to sent  me to mental hospitial…

non of my friends believe me..they even make fun of me…say i’ “short” liao…

no 1…really no 1 believe me…

but day in day out i keep seeing new n scary things…. eg..

> my school is near a canal…i always see lots of “people” lining up at the canal…some will float on the water with clothes on..

> gt i day i walk pass one of the blk in my neighbourhood, i saw a lady jump dwn from the blk n her body was smash onto the ground, her blood and body scatter the whole area..then in less than 3 min..the body will reasemble again..n she will walk up the stairs..to dun noe where, then in abt 15 min, she will jump again…she keep repeat the whole thing again n again, but funny nobody notice it…

> i eat at the coffee shop, beside seeing cats around , meowing for food from  the patons, i saw alot of people actually “crawling”  around looking and begging for food from the patrons.

> toilet was always crowded …i hv to learn to shit n pee infront of alot of ppl..

> i saw many woman , young or old hv lots of babies in funny colours clinging on to them..

> i saw lots of  ” soldiers” marching on the road….n cars can jus go thru them

>i saw lots of “people” lying and squating around in temples and churches

> i saw a woman was waiting to cross the road, suddenly a man totally black came near her, n she suddenly walk across the road when there is still many cars….luckily no cars knock her n after hearing honks, she quickly run bk …

> when i go to those funny altar, most of the time b4 the man start to tremble n wear costume, black shadow will 1st came near him….

> i go to wedding dinner with my parents, i saw many people had no place to sit but sit on the ground..but nobody bother to enknowledge them..

> i saw many ppl with incomplete limbs walking on the road…some will walk with blood dripping from their body…

> saw alot of animals roaming around…in the street but nobody bother to catch them..

n many many unbeliveable things…i keep asking myself am i going crasy or is the world going crazy???????????

dad also brought me to see eye specialist, beside short sighting, doc say im ok…

as the days went by..i feel its useless to keep telling my parents or friends my problem…..the reaction i hv will b negative negative..i start to hate everybody!… even the church brother…he told me that my problem will b solve if i recieve christ   and pray hard..i did wat he told me..but still things hv no change, i start to think that im a abondon child from god..he refuse to hear my cries….

I hate those master…they make me dissappointed again n again…they say until they r soooooooooooooo good, but still none of them can help me…i eat so many paper amulet from them…i burn soo many paper money…all gt no helps….

i hate those stupid statues in temple…no matter hw hard i kowtow to them, they remain motionless….they all turn deaf  ears to my praying..

 

hell to all them!!!!!!!!!

my grades were falling…my concious  were falling,i can lay on bed the whole nite..without sleep…I really cant take it anymore!!!

then come 1 day..i not sure which god answer my prayer….i was brought to a siam temple by my parents…i follow my parents as usual offer joss stick to all the figurine in the temple,then b4 we leave, my parent went to the toilet, i was left alone to a altar at the courtyard of the temple…the altar hv a figurine of a god..i dun noe wat god was that but funny it hv 4 face…i feel a kind of  comforting feel from it….jus as i was observing the statue , a old thai monk came to me…he smile smile to me..i say hi to him, then i some broken teochew, he ask me…” is those things scary?” i open my eyes big big n with tears bursting out..i told him yes!..

he stroke my head n lead me to his room which is at the 2nd level of the temple…his room was quite messy alot of  buddha statue n books…he took one of the book n signal me to read together with him, i follow…the words sound very funny, abit like teochew, abit like indian..i heck care n jus follow him read…its abt 2 paragrah, he go thru with me the paragrah many times till i sort of memorise it…then he signal me to leave..then i realise i didnt told my parent abt where i am…i quickly run to find them, as usual i kena scold by my mom again….

they brought me to a hawker centre for lunch, as usual i see lots of dunnoe human of non human things around…some time i really cant diff whether is human or not…we sat at a corner table n while waiting for food, a ah pek stand nex to me…i feel so uneasy..n i start to recite wat the monk hv taught me jus now….n i was shock by an loud scream from the ah pek…i look at him…he look at me with terrifying looks…i feel so funnny..i look into his eyes (my very 1st time looking into their eyes) n continue recite …his green colour face turn darker n darker n he start to flee….

i was really surprise…my mother scold me again ask me to thiam n eat my food…i lazy to tell her wat happen, but deep in me…i start to feel a hidden joy…in me…..heehee


五眼六通

Posted On 24/05/2009
“五眼”是指肉眼、天眼、慧眼、法眼、佛眼五种能力,“六通”是指神足通、天耳通、天眼通、他心通、宿命通、漏尽智证通。前五通各种修练都可达到,惟漏尽通为佛家的境界,是菩萨依定慧力所示现的六种无碍自在妙用。
肉眼,指一般的眼睛。所见非常有限,而且无法看穿一切有形物质,只能看非常短的距离,可以说是非常受到局限的“观看”工具。但是如果经过用功的修行,肉眼也能穿越有形的物质而看到一般人看不到的事物,可见人的潜能是非常不可思议的,即使肉眼这个感官,也只是使用到很少的能力,足见修行是每一个人其实都应该作的事情,因为如果感官有限,往往就会落入有限的思考,也继而作出“有限”的行为,而对于这浩瀚的宇宙而言,不啻是坐井观天,故人人宜修行,最起码,可以扩展自己的“视界”,何乐而不为呢?

天眼,是天人拥有的视力。能够看得相当广泛,能够看穿有形的物质,而且能随心所欲的观看自己想观看的任何人事物,但天人由于天界的境界不同,所看的能力还是会有细微的差异,例如四禅天的天人和初禅天天人所看的范围,当然就是四禅天天人看得更清晰、更广泛,故天眼绝对与修证功夫有关,修得越好,看得就广泛。欲界的人类,一样可以修得天眼,因为肉身虽然处欲界,可是还有天色身也与肉身并存,经过修行,天色身就会慢慢的醒觉,醒觉以后就会睁开天色身的眼睛──天眼,故修行得力之人,天眼会慢慢张开,就会看到一切欲界众生看不到的人事物。但是天眼的证得与一个人的开悟与否并没有绝对的关系,很可能一个有天眼能力的人,完全不懂空性,也很可能一个天眼尚未打开的人,已经澈见诸法实相,故一切的神通现象,切莫执着,因为因缘甚深,每一个人透过修行而证得的神通并非次第完全相同,相反的,每一个人证得的神通能力都是不太一样,除非已经证得佛眼,才是究竟证得,否则都是千差万别,故修行人切忌与别人比较进度,尤其是神通证得的进度。

慧眼,是开悟之眼。只要开悟者,就是拥有慧眼之人,也可以说,有慧眼,则必定是开悟者;这是一体两面之事。对于诸法实相已经完全明白,这就是慧眼,已经不再受到外相的干扰与??,是真正拥有智慧的人,也就是拥有空性知见与证量的人,修行人有没有天眼倒还不是最重要,因为如果没有空性作为依凭,看到越多,烦恼也就越多;而一个修行人拥有慧眼则是非常必要的,只有见性了、悟空了,才有办法称为一个真正的修行人,才有办法离开一切的执着,也才有办法解脱生死轮回,因为一切的执着都会感召障碍,都会感召更多的业力,那么修行人了业都来不及了,那能再造业呢?故慧眼是每一个修行人都必须努力证得的证量,因为所谓的法眼、佛眼也是植根于慧眼而继续证得的。

法眼,是善辨众生根器以及八万四千种佛法之眼。佛法是珍贵无比的,但其实佛法并不是佛所发明,而是宇宙间迎向光明的方法,只要修证到法眼,便能知悉这一切的方法,也就是所谓的八万四千种佛法。所以法眼修得越好,就自然而然知道越多的佛法,相对的,也越明白众生学习佛法的根器与因缘,故法眼是大乘菩萨道行者宜努力证得的证量,因为法布施是无上布施,而唯有法眼开展了,才能作此无上布施,自利利他。

佛眼,是佛圆满澈见一切之眼。佛眼是五眼中的最后一眼,也是最圆满之眼,佛眼能够悉知悉见一切,也能对治一切,故佛眼即是最究竟的证量,一切圆满,一切具足。


my 1st time……..(part 1)

Posted On 23/05/2009

it was a friday evening in 1992, i went to a pasar malam at bendemeer rd with a group of buddies…went there fool around and took a bus bk hm…

during the bus journey bk hm, i sat at the 2nd last row of the bus near the windows…the windows r open as its a non aircon bus…

my hair was short at that time, but very funny , i keep seeing some long hair at my bk from the corners of my eye…i keep turning round but there is no 1 behind me..i start to hv the eeriee feel..

suddenly the bus had a jerk, i jerked forward and i saw n feel long hair dropping down from my head…i was scard like dunnoe wat…i wanted to tell the rest but …all of them r cracking jokes n doing funny things on the bus, nobody really bother me…….

the bus reach the stop, i quickly make my way to alight from the bus, when i step on the ground, again i feel long hair falling dwn …i really  buay tahan liao n i shouted and ran as fast as i can to my fav kopitiam…the rest of the gang follow behind me…when i reach kopitiam i ask for a glass of hot water from the kopitiam auntie , when i bend my body to take a sip , again i feel long hair….. alot of long hair falling dwn from my head….i yell n i ran bk hm…

i was crying die father n mother when i reach hm…i told my mom wat happen..n as a typical mom she refuse to believe me and scold me for “acting”..i was soo afraid till i keep crying n crying untill she bo bian, she went to my house  tua pek kong altar and lighted some joss stick..n ask me to do so too…to me  at that time..i think praying is plain stupidity….but under that bo bian situation i follow my mom…

went straight to bed after that…nothing happen..that night maybe i cry till i bo energy liao…so sleep soundly..

i was in the morning session then n i woke up at 6plus in the morning..as my school is super near my house i will usually take a slow walk to school…that morning..i woke up n forget abt wat happen the previous nite..i took my breakfast n rush out of the house…i was only 13 then but i was already a smoker…i hide my cigarette somewhere at the lift landing, so that morning , i dug out the cigarette and when to a quiet corner in my neighbourhood to take a puff…while puffing away..i suddenly saw a woman…standing beside me…my 1st ideal was shit..i was in uniform, will she expose me???i take a closer look at her..n damn it…she actually hv no face….!!!!!!!!!!!!!!

i scream..n dash all the way to my school chapel..n hide there crying all the way..i dun noe wat to do.. i was total despair..

i was hiding at the bk corner of my school chapel..suddenly i hear noise…i went to investigate the noise.. guess wat..i saw a group of naked boys abt 4 to 7 yrs old squating near the chaple toilet n  all of the hv dazzling face and body…i was ..i was so lost i dun noe wat to do, i wanted to run, but my legs r not under my command…then i think i pass out…

when i woke up, i found my self sitting at the dark corner of the chaple again..i quicky run hm…n page my daddy lots n lot of time till he called me ..i told him wat happen …he was telling me alot of thing..which nothing goes into my mind..i only want some1 to be round me..i am scared….i am really scared…

abt 4pm my dad came hm…n i was hugging him n cry till like no father no mother like dat…he try to contact my mom..but no vail..so he drove me to shuan ling temple at toa payoh n ask me to pray to the diety…my dad was a free thinker..in the whole of his life till that time he only offer joss stick to his dead parents…but that day..he kneel dwn at the lots of dieties and offer alot of joss stick..n i heard him saying alot of prayers for me…

abt 7 pm my mom is finally bk, i was taking a nap at the sofa…my dad told her wat happen.. she walk to me , heartlessly she shout at me, asking me to cut the act…she accuse me saying im acting, becos im lazy n wanted to siam school…

i was totally shattered..i expalin to her again n again wat i saw…she called all my aunties n inform them of wat i exp..1 of the aunties suggest to bring me to a tung kee at yishun..say can help…without hesitation my dad ask her to book an appointment for me that nite

at abt 10 pm, my parent drove me to the altar at yishun.. on my way there..while in the car..i nearly fainted agian..i actually saw my dad car driving thru alot of ppl on the road….i told my parent wat i saw…both of them was quiet..they didnt breath a word or even try to console me..they jus silently drive me there….

its was my very 1st time seeing a tung kee..it was a 4 room flat at yishun, many people was there, some was offering joss sticks some was sitting or standing around chatting, i saw a uncle half naked sitting on a chair in one of the room..rocking himself fore n bk, n his face expression funnny funny de..then suddenly he stand up and many people rush to him n start dressing him with a white coat n a tall hat, some offer him stout and he very steady, he 1 shot smoke 3 cigrette..beri steady..at that time…i was thinking he looks scarier thant those images i see earlier….

i was make to kneel infront of him, n my mom start to tell the man abt what i went thru, while listening, the man keep puffing and drinking the stout..then suddenly he signal another man to him..n wishper something to him, the other man then took out a whip…and start whipping around me..i was soooooooooooooo scared..will he whip me????after whipping for 10 min, the man told my parents say i gt heaven dog  eye and is now half open . AH peh will try to close it for me ..if can close, close..if cannot it will fully open..

i guess he didnt mangae to close for me…cos on my way bk i seee even more funny things…so after that nite for the following months, my life schedule was school, tuition, altar or temple visits..i think in less than 3 months, i visited most of the tung kee in sg at that time…..my phobia din not dead dwn…cos i start to see more n more..funny things..some r really absurb…some r simply horrible …


CHINABUNCHORN

Posted On 19/05/2009

Story of Phra Somdej Puttajarn (To) Phromrangsri

I have translate Phra Katha CHINABUNCHORN to english version. This is the greatest Katha mantra of all, Which Somdej To receive from an old scroll from Sri Lunkga. The meaning of this Katha is all great bless/chant to prayer. This Katha is to invite bless from Buddha and also previous Buddha ( Siddhatha is the 4th Buddha ) and Phra Arrahun Keenasob(who success Dhamma to Nibana). Also invite any spells and teachers which old time people respect as Buddhamahaniyom (bless spell) to prayer. To be the mirror barrier called “Gum Pang Kaw Jed Chun” (7 glass mirrors barriers) from the head of prayer to all around the body. With no harm will get though. ( Why Phra Somdej amulets are the most famous for Thai people. Because Somdej To bless/chant these amulets with CHINABUNCHORN katha while he sitting meditation. Any others amulets which bless/chant with others Katha, once bless/chant with CHINABUNCHORN all the chant spell will lost and CHINABUNCHORN will cover them all. Also with Phra Somdej amulet or any old amulets Somdej TO chant with this katha, non of any chant katha will get though. Because CHINABUNCHORN is the highest katha of all.)

This story said by Somdej To when he see in nimitta ( vision from sitting meditation ): One night Somdej To woke up, he have see a man who wear all white cloth. He is too beautiful to be any human in this world. He realize with wisdom that the man is not human, then he asked the man “Honorable sir, As i have see you in this place is really my good karma and honor. You have visit this place, am I doing anything wrong from the teaching of Buddha and if that’s why you’re here, can you please give me advise to lighten the teaching of Buddha. Aong Tao MahaPhrom Chinabunchara then said “Tarn To, your work here are similar to Phra SamanaKodom (Lord Buddha). But about how you plan to make amulets to be memorial for human, Once make, the things have to be good. Tarn To, you have believe in spiritual, then you should work with law of spiritual world. To put in the right way of ceremony when bless/chant.” Somdej To then said “Honorable sir, I’m listen to anyperson opinion. If you are willing to help me. Please advise the way” Then Tao MahaPhrom Chinabunchara tell Somdej To about how to build the right ceremony, called “Teva Bunyud” or “Phroma Bunyud”. In that time Somdej To have focus with full wisdom/mindfulness, before Tao MahaPhrom go off nimitta. Somdej To said “Honorable PhraPhrom, what is your name?. Aong Tao MahaPhrom then said “If you want help from me. I am a disciple of Aong Phra Mokalana(one of the first five disciples of Buddha). I had success to Phra Arrahun(success Dhamma and can go to nibbana, In Buddha time, there were only 7 novice monks who success and become Phra Arrahun) when i was 7 years old. But because I have leave my human body before the right time. I can not go to Buddhaphoom (where all Phra Arrahun will go to after life, then will nibana). I have stayed in Phromalok (class of heaven where Phra Phrom stayed). That’s all reason because i don’t want woman, i hate woman, as they will brake my Phromajaree(virjin). That is why i leave my human life before the right time, In spiritual world called this “died before the right time”, then i have to stayed in Phrom image. If Somdej To want help from me, then think of CHINABUNCHARA”. Later times, whatever Somdej To planning to do, when Somdej To think to Tao MahaPhrom Chinabunchara. He suddenly appear, to help in ceremony etc. That make all Somdej To’s amulets stay powerful until these day even Somdej To leave his human body from this world. Later times Somdej To create the last batch of Phra Somdej amulets 84,000 Phra Dhumakhun(amount) called “Phra Somdej Ittijay. Somdej To have translate katha from “Sing Hon” scrolls, the meaning is the name of 18 Phra Arrahun. Somdej To have renew it, so make easier to pray. This katha is “CHINABUNCHORN” which is the same name to Tao MahaPhrom Chinabunchara. Somdej To used this katha for sitting meditation, bless/chant ceremony all the time as he respect Tao MahaPhrom who alway visit and help him many times.

Somdej To said that “Who pray with CHINABUNCHORN katha everynight, they may not fall down to Abaiyaphoom(One place of Hell, Buddhaphoom is opposite place where Arrahun go). If who have this Katha to pray at any place, this will protect all harmful cause. To pray with any other Katha for 100 years, will don’t have as much Arnisong(good karma) as pray CHINABUNCHORN katha. When i was living in human body, King Rama 4th heard i pray this Katha, Then King Rama 4th order all the people in Palace to pray this Katha and remember to their heart for a good bless to prayer.” This CHINABUNCHORN katha, when pray will best protect prayer fortune, can use bless/chant any amulets. Or any purpose prayer focus their mind to.

Your own karma never conduct.

Who will help you.

Son before you visit any Luangpor for bless/chant. You will need your own supply to invest, which mean your own karma to put on. And if your own karma is not enough, then you can borrow others to help. Otherwise you will not be able to survive because the deeds you had borrow are to much. When you have conduct karma, all this karma will go back to those you borrow from and nothing will left for you. Then what will you have for your next life? Alway conduct good karma and heaven will help you.

Do remember. If it’s not the time, none of any gods will not be able to help you. Once it’s time, nothing can stop you. Do not rush gods, if your own karma never conduct. Who will help you?

This is the lesson from Somdej To after he’s pass away, he visited and give this lesson to Somdej Jao Khun Nor in “nimitt”(vision while meditate) which is the reason to conduct good karma never end

source from > thailandamulets.com

 

 

 

Kata Chinnabanchorn – The Pali Version and English Meaning

Jayasanagata Buddha Jetva Maram savahanam
Catu-saccasabham rasam Ye pivinsu narasabha

(The Buddhas,the noble men who drank the nectar of the four Noble Truths,
Having come to the victory seat,having defeated Mara together with his mount

Tanhankaradayo Buddha Atthavisati nayaka
Sabbe patithita mayham Mathake te munissara

(These Buddhas, the 28 leaders,the sovereign sages beginning with
Tanhankara are all established on the crown of my head.)

Sise patithito mayham Buddho dhammo dvilocane
Sangho patithito mayham Ure sabba-gunakaro

(The Buddha is established in my head , the Dhamma in my two eyes,
The Sangha—-the mind of all virtures—-is established in my chest.)

Hadaye me Anuruddho Sariputto ca dakkhine
Kondanno pitthi-bhagasmin Moggallano ca vamake

(Anuraddha is in my heart , and Sariputta on my right.
Kondanna is behind me , and Moggallana on my left.)

Dakkhine savane mayham Asum Ananda-Rahulo
Kassapo ca Mahanamo Ubhasum vama-sotake

(Ananda & Rahula are in my right ear,
Kassapa and Mahanama are both in my left ear.)

Kesante pithi-bhagasmim Suriyo va pabhankaro
Nisinno siri-sampanno Sobhito muni-pungavo

(Sobhita, the noble sage, sits in full glory, shinning like the sun all over the hair at the back of my head.)

Kumara-kassapo thero Mahesi citta-vadako
So mayham vadane niccam Patithasi gunakaro

(The great sage, the mind of virture, Elder Kumarakassapa, the brilliant speaker,
is constantly in my mouth.)

Punno Angulimalo ca Upali Nanda-Sivali
Thera panca ime jata Nalate tilaka mama

(Five elder—Punna Angulimala, Upali, Nanda, & Sivali—have arisen as
ausipicious marks at the middle of my forehead.)

Sesaaiti Mahathera Vijita jina savaka
Etesiti mahathera Jitavanto jinorasa
Jalanta sila-tejena Angamangesu Santhita

(The rest of the 80 great leaders—-victors, disciples of the victorious Buddha,
sons of the victorious Buddha , shining with the majesty of moral virture—-
are established in the various parts of my body.)

Ratanam purato asi Dakkhine Metta-suttakam
Dhajaggam pacchato asi Vame Angulimalakam
Khandha-Mora-parittanca Atanatiya-suttakam
Akase chadanam asi Sesa pakara-santhita

(The Ratana Sutta is in front of me, the Mettra Sutta to my right.
The Dhajagga Sutta is behind me, the Angulimala Paritta to my left.
The Khandha & Mora Parittas and the Atanatiya Sutta are a roof in space above me.
The remaining suttas are established as a fortress wall around me.)

Jinanabala-samtutta Satta-pakara-lankata
Vata-pittadi-sanjata Bahirajjhattupaddava
Asesa vinayam yantu Ananta-jina-tejasa

(Bound by the power of the Victors¡¯realm, seven fortress walls arrayed
Against them, may all misfortununes within & without—-caused by such
things as wind or bile—-be destroyed without remainder through the majesty
of the unending Victor.)

Vasato me sakiccena Sada Sambuddha-panjare
Jina-panjara-majjhamhi Viharantam mahitale
Sada palentu mam sabbe Te maha-purisasabha

(As I dwell, in all my affairs, always in the cage of the Self-awakened One,
Living grounded in the midst of the Victors,
I am always guarded by all of those great noble men)

Iccevamanto sugutto surakho
Jinabhavena Jitupaddavo
Dhammanubhavena jitarisangho
Saddhammanubhava-palito carami jina-panjaretiti.

(Thus am I utterly well-sheltered, well-protected.
Through the might of the Victors, misfortunes are vanquished
Through the might of the Dhamma, hordes of enermies are vanquished
Through the might of the Sangha, dangers are vanquished
Guarded by the might of the True Dhamma, I live in the Victor¡¯s Cage.)


myouou 明王

Posted On 15/05/2009

Translation of Sanskrit vidyaraja, meaning “spell-king.” Vidya literally means “knowledge,” but in Esoteric Buddhism mikkyou 密教 it also came to signify sacred lore and, by extension, a mystic formula or spell similar to a dharni (Jp: darani 陀羅尼) or mantra (Jp: shingon 真言), and the vidyaraja or myouou are personifications of what were believed to be especially powerful spells.

 

In origin they are generally Hindu deities who were adopted into the Buddhist pantheon, and they constitute the third category in Japanese Buddhist iconography, the first two being Tathagata, *nyorai 如来, and Bodhisattva, *bosatsu 菩薩. The fourth category is that of the divinities, *ten 天. According to the esoteric doctrine of “three wheel-embodiments”sanrinjin 三輪身, *Dainichi 大日 and other Buddhas, representing the “embodiment of the wheel of own-nature”jishourinjin 自性輪身, manifest themselves both as bosatsu, corresponding to the “embodiment of the wheel of the true Dhara”shouhourinjin 正法輪身, and as myouou, corresponding to the “embodiment of the wheel of injunction”kyouryourinjin 教令輪身, and whereas bosatsu instruct people in the teachings of Buddhism by compassionate means, myouou assume a fearsome appearance at the behest of the Buddhas in order to subjugate and convert obdurate nonbelievers.

 

They include *Fudou Myouou 不動明王, *Gouzanze Myouou 降三世明王, *Gundari Myouou 軍荼利明王, *Daiitoku Myouou 大威徳明王 and *Kongouyasha Myouou 金剛夜叉明王, who are collectively known as the “five great myouou“*godai myouou 五大明王, as well as *Aizen Myouou 愛染明王, *Daigensui Myouou 大元帥明王, *Kujaku Myouou孔雀明王 and *Ususama Myouou 烏枢沙摩明王, and there are various groupings of eight great myououhachidai myouou 八大明王, and in Indian Tantric Buddhism, groups of four and ten myouou (although in Indo-Tibetan Tantrism they are usually refered to as “wrathful deities” (Sk: krodha). Apart from Kujaku Myouou, they are usually represented as wrathful funnugyou 忿怒形, often with many faces, many arms and even many legs. They hold weapons in their hands and are sometimes adorned with skulls, snakes or animal skins and wreathed in flames.

 

Their female counterparts are called myouhi 明妃 (Sk: vidyaraini “spell-queen”), but these too may still be referred to as myouou, as in the case of Kujaku Myouou, who is in fact a female deity, and the term myouhi is also used to denote the female consorts of Buddhist deities in general .

 

不動明王

 

Aryaacalanatha 藏名;卓沃來伏瓦,梵名阿遮羅曩他。不動明王,梵音為Acalanatha意為不動尊或無動尊,教界稱為『不動明王』,亦謂之不動使者。 〝不動〞,乃指慈悲心堅固,無可撼動,〝明〞者,乃智慧之光明,〝王〞者,駕馭一切現象者。依密教三輪身之分類而總判,不動明王為一切諸佛教令輪身,故又稱為諸明王之王,五大明王之主尊。就金剛胎藏兩部而分別其德,五方佛(阿門比佛、寶生佛、毘如遮那佛、阿彌陀佛、不空成就佛),各有三輪身。中央毘如遮那佛為自性輪身,金剛般若蜜多菩薩為正法輪身,不動明王為教令輪身。所以不動明王是奉大日如來(大日如來的梵音是摩訶毘如遮那佛,摩訶譯為大,毘如遮那譯為光明遍照,故中文別稱大日如來)教令,示現忿怒形降伏一切惡魔之大威勢明王。表面看來,大日如來,金剛般若蜜多菩薩,不動明王,是三尊不同的個體。而實際上,卻是諸佛總體的身、口、意三密,次等顯現,即身密是大日如來,語密是金剛般若蜜多菩薩,意密是不動明王。即使是大日如來與釋迦牟尼佛,也是如此,祇不過是法身佛與應身佛之不同示現罷了。密教諸尊,依三輪身之分類而總判之:則大日如來為一切諸尊之總體, 為自性輪身,而此尊為一切諸佛之教令輪身。故又稱為諸明王之王, 此尊於大日華臺雖久已成佛,而以其本誓之故,現初發心之形, 為如來之童僕而給使諸務,且給使於真言行者,故稱使者。

使者即使役於人之義也。不動使者,不動即使者而非不動者, 不動之使者如二童子,八大童子等(是約於胎藏界)。 不動明王是大日如來的教令輪身, 降魔時示現的忿怒身,也是諸佛意的化身。

他的身相是對那些頑固不化、執迷不誤、 受魔障遮蔽的眾生而變化的,以喝醒眾生和嚇退魔障。 在五方佛示現的五大明王中,不動明王居首位。 其誓願為“見我身者發菩提心, 聞我名者斷惡修善,聞我法者得大智慧,知我心者即身成佛。”威力甚大,不論漢地佛教或藏傳佛教, 都重視修習本尊法門,又被稱作大威力不動明王或常住金剛。

不動明王,為一臉二臂,髮垂披肩,愁眉瞋目,嘴角兩側露出兩虎牙,現大忿怒相,上衣斜帔,下著擺裙,右手持劍,左手提索,以童子相站姿安立周身智慧烈焰中,造型特殊,顯示此不動明王更具積極性與行動力。不動明王久以證得大光明遍照,已登大日華臺,因其三昧耶本誓願,而示現初發心時諸相不備之形,為如來之童僕,而執行諸務。

不動明王身相亦有二臂,四臂或六臂的, 藏密崇奉的多為二臂像。全身青藍色,表法性不變。 腰圍虎皮裙,三眼紅圓。右眼仰視,表示能捆住天子魔; 左眼俯視,表示燒毀龍魔和非天; 額眼平視,表示降伏夜叉和羅剎。脖子上掛著一條蛇, 表示除根本煩惱之”瞋心”以五骷髏及不動佛為飾,表消除一切惡障。

全身以八大龍王為飾。右手高舉著龍劍,左手拿繫杵的金剛索以勾縛魔。 右腿弓,左屈膝著地,於蓮花月輪寶座上。 修習此尊法,可斷除煩惱所生的一切障礙, 施一切欲求如願,順利修成佛果之道。

而其忿怒相,是大慈悲的顯現,就如同父母對其頑劣不化的子女,以忿怒方法予以調教,其動機是“慈愛”而非毀滅,因此可以說比祥和寂靜之示現,更具慈悲力。右手持的劍,非一般的刀劍,乃是智慧之劍,能斷煩惱之根,左手所提絹索,是用來捆綁一切惡魔,而最大的惡魔,是我執魔也,所以其內在的密意,不在降伏外在的惡魔,而是以智慧力為武器,來降伏自己內在的“魔”。而魔之真實意思應為“磨”,並非一般人口中的魔。“魔”之所以為“磨”,完全是因為執著這個“自我”在作祟,所以一切外在的障礙、痛苦是來自於內在的障礙與執著,只要降伏了內心,則外在的一切將得到淨化。

 

 

降三世明王-降三世明王

  
明王)Trailokya-vijaya-ra^ja,又名月黡尊胜三世王。五大明王之一,四面八臂之忿怒身,践大自在天之夫妻,在五方中为东方。贪瞋痴谓之三世,降伏之,故云降三世。又降伏过现未三世之贪瞋痴,故云降三世。又降伏三界之主,故云降三世。大日经疏十曰:「所谓三世,世名贪瞋痴,降此三毒,名降三世。又由如过去贪故,今受此贪报之身,复生贪业受未来报,三毒皆尔,名为降三世也。复次,三世者,为三界。(中略)以能降伏三世界主故,名降三世明王也。」此明王以金刚萨埵为自性,萨埵之忿怒身也。理趣释降三世品曰:「时金刚手大菩萨,欲重显明此义故,持降三世印,以莲华面微笑而怒,颦眉猛视,利牙出现,住降伏立相,说此金刚吽迦罗心。」降三世成就极深密门曰:「归命圣主宰,普贤金刚手,为降伏一切,现吽迦啰身,摧三世有毒。」仁王经仪轨上曰:「此金刚手即普贤菩萨也,(中略)依教令轮现成威怒降三世金刚。」

 

军茶利明王菩萨

  
军荼利明王,译作:甘露瓶
梵名: Kundali

此明王亦为五大明王之一,其梵名为:哑密哩多军荼利 (Kundali),译作甘露瓶其形貌似夜叉身,通称为军荼利,夜叉明王,是南方宝生佛的忿怒身。另一说为本地虚空,藏菩萨,其常住的本宫在须弥山南方,又名南方军茶利。
此尊原名为甘露瓶,盖因他以甘露的德分,饶益与一切众生,甘露即为此明王神格的象徵,此尊如列入八大 明王时,别名为大明王,此外尚有甘露明王,吉利吉利明王等异名。
此尊在密宗的佛,莲花,金刚三部内为办事明王,颇被重视,又为甘露军荼利,莲华军荼利,及金刚军荼利而著名;在胎藏界曼荼罗内,其莲华部院的莲华军荼利金刚部院的金刚军荼利,及苏悉地院的甘露军荼利,均为此尊之异名同体。 以此明王为主体所修的秘法,称为军荼利夜叉法,奉 修此法的目的,是为除却恶魔,蛇障,热恼,不食病 ,暗闇病等障碍。在不空三藏译的甘露军荼利菩萨供养念诵成就仪轨中,救病法坛一节记载为:「若念食时,在末食前,为军荼利出种种食,少分出己,心中密诵军荼利神咒七遍,其军荼利常随咒师所在,悉皆拥护,若日日能作此法,金刚军荼利心大欢喜,常不远去,护一切处」。由此可知念此明王所得的功力。 此尊形像与降三世明王一样,其异形亦很多,有二面 四臂像,四面八臂像等,但世间常见者多为八臂像,关于此尊形像,在陀罗尼集经内记载甚详,如下:「其像遍身青色,两眼俱赤,搅发为髻,其头发色为黑赤交错,如三昧火焰,张眼大瞋,上齿皆露,咬下唇,作大瞋面,有二赤蛇,二头相交,垂在胸前,仰头向上,其二蛇尾,垂下至肩,其二蛇色,如黄领蛇,赤黑相间,其像有八臂手,右最上手,把跋折罗,屈臂向上。下第二手,把长戟,屈臂向上,其戟上下,各有三叉,皆有锋刃,一头向上,一头拄地。下第三臂,压左第三臂,两 臂相交在胸前,右手中,把两个赤蛇,其蛇相交,向各像面。左手亦把一个赤蛇。两手各作跋折罗印。两手以大指,各捻小指甲,馀指皆伸,即以左手压右腕前,以次右手,压左腋前,即是心印也。下第四臂,仰垂向下,勿著右跨,伸五指,为施无畏手。左上手中,把金轮形,屈臂向上,轮有八角,成具毂网。下第一手,中指以下三指各屈向掌,大指捻中指上节侧,食指直竖,向上伸之,屈其臂肘,手臂向左。下第四手,横覆左跨,指头向右,八手腕中,皆著金钏,以紫色地散华锦之天衣,缚络及背顶,其天衣头,分左右,各向下垂,将以绿表,肉红里带,系其腰,其两胯挽虎皮与锦。其两脚胫,各有赤蛇绞其脚胫。其两蛇色,赤黑相间,仍使其像,立于七宝双莲华上,其右脚指还向右边,左脚指,还向左边」。其四面四臂像系表示降伏第七末那识之我痴,我见,我慢,我爱四烦恼的意思,此形像在甘露军荼利菩萨供养念诵成就仪轨内曰:「本尊身相说,应观四面四臂,右手执金刚杵,左手满愿印,二手作羯磨印,身佩威光焰光住月轮中,坐青莲色之瑟瑟盘石座,正面慈悲,右第二面忿怒,左第三面作大笑容,后第四面微怒开口」。
大威德明王
  大威德明王——梵名阎曼德迦,别称降焰魔尊,有大威德力,能断除一切魔障,摧伏一切毒龙。
六臂六首六足。镇守西方。
大威德明王(梵名Yamantaka),音译为阎曼德迦,意为摧杀阎魔者,故别号降阎摩尊;密号为威德金刚。又称作大威德尊、六足尊。为五大明王或八大明王之一。若拟配五佛,则为无量寿佛的教令轮身,亦可视为文殊菩萨的化现。
在现图曼荼中,此尊位于胎藏界持明院,般若菩萨的左侧。
西藏密教中,大威德金刚则是无上密最高的本尊之一。与此尊相关的修法很多,其主要的作用大都是降伏、除魔与对治阎罗死魔等,是无上瑜伽部中,即身成就的主尊。在唐密中以大威德明王为本尊的修法,为数亦不少。通常都用于战争时祈求胜利,及调伏恶人等。

金刚夜叉明王

  又名金刚尽,金刚啖食,配于北方。能啖食秽恶,消灾除难,摧伏邪浊。三面
六臂,五眼怒张。手持金刚铃,表示以般若之智警悟群迷。
金刚夜叉明王五大明王之一。在金刚界五智如来的系统,此明王为北方不空成就如来的教令轮身。
金刚夜叉明王的形相,多为三面六臂形,其正面五眼怒张,左右两面各有三眼。头有马王髻(即头发上竖,有如奔马怒嘶,马鬃竖立之状),周身遍饰珠玉。
六臂各持弓、箭、剑、轮、五钴杵、金刚铃等法器。手持金刚铃是其特征,表示以铃声振击众生,象征以般若之智警悟群迷,摧伏一切邪魔。

孔雀明王

 

  (梵Maha^-mayu^ri^-vidya^-rajn~I^,藏Rig-sn%ags-kyi rgyal-mo rma-bya chen-mo)
孔雀明王一头四臂,为菩萨形,驾孔雀,故曰孔雀明王(明王非忿怒尊),具名佛母大金曜孔雀明王密教本尊之一。依大孔雀明王画像坛场仪轨所载,孔雀明王呈一面四臂之相,手持莲花、俱缘果、吉祥果、孔雀尾,跨乘金色孔雀王。所持四物中,莲花表敬爱,俱缘果表调伏,吉祥果表增益,孔雀尾表息灾。此明王为毗卢遮那如来之等流身,具有摄取、折伏二德,故有二种座,白莲座表示摄取慈悲之本誓,青莲座表示降伏之意。又现图胎藏界曼荼罗中,孔雀明王位于苏悉地院南端第六位,肉色二臂,右手持孔雀尾,左手持莲花,坐赤莲花座。密号佛母金刚,三昧耶形为孔雀羽。
据《孔雀明王经》所载,佛世时,有一位比丘遭毒蛇所螫,不胜其苦。当阿难向释尊禀告之后,释尊乃说出一种可供袪除鬼魅、毒害、恶疾的陀罗尼,此即孔雀明王咒。此外,在久远以前,雪山有一金色大孔雀王,平素持诵该咒甚勤,因此恒得安稳。有一次,由于贪爱逸乐,与众多孔雀女到远地山中嬉游,而未诵该咒,因此为猎人捕捉。他在被缚之时,恢复正念,持诵该咒,终于解脱系缚,得到自由。释尊的这些开示,就是孔雀明王及其陀罗尼为世人所知的开始。
孔雀明王的形像,一般都是白色,穿白缯轻衣。有头冠、璎珞、耳珰、臂钏等装饰,乘坐金色孔雀。现慈悲相,有四臂,分别持有吉祥果及孔雀尾等物。其形像,《大孔雀明王画像坛场仪轨》云(大正19·440a)︰
‘于莲华胎上画佛母大孔雀明王菩萨。头向东方,白色,着白缯轻衣。头冠、璎珞、耳珰、臂钏,种种庄严,乘金色孔雀王,结跏趺坐白莲华上或青绿花上,住慈悲相。有四臂,右边第一手执开敷莲华,第二手持俱缘果,左边第一手当心掌持吉祥果,第二手执三、五茎孔雀尾。’
孔雀明王
四种持物中,莲华表敬爱,俱缘果表调伏,吉祥果表增益,孔雀尾表息灾。白莲座表摄取慈悲的本誓,青莲座表降伏之意。据密教相传,此明王是毗卢遮那如来的等流身,具摄取、折伏二德,故有上述二种莲座。此莲座谓之为‘孔雀座’(mayurasana)。
密教现图胎藏界曼荼罗将此尊安置于苏悉地院南端第六位,形像呈肉色,二臂,右手持孔雀尾,左手持莲华,坐赤莲华。密号是佛母金刚或护世金刚,三昧耶形是孔雀羽,真言是‘唵么庾啰讫兰帝娑■诃’(om% mayu^-rakrante svaha)。西藏流传的形像则呈三面八臂,坐莲华座,不乘孔雀。
又,密教有以此孔雀明王为本尊而修之法,称之为孔雀经法或孔雀明王经法。此法之主要作用为息灾、祈雨或止雨、安产等事。日本传此修法甚早,九世纪时修验道创始人役小角即曾修孔雀咒法而得大灵验。平安时代,自空海强调《孔雀明王经》之护国性以来,即为东密所特别重视,尤其广泽流以之为无双大秘法。至十一世纪,孔雀经法扩及现世利益,以祈祷消除天灾、除病延命、安产等功效而盛行。

爱染明王

 

  【爱染明王】梵名Rāgarāja ,音译为罗哦罗阇。略称爱染王。密教诸尊中,住於大爱欲与大贪染三昧之明王。此尊为金刚萨埵,或金刚爱、金刚王等菩萨所变现。彼等菩萨为怜愍众生,故酬偿往昔之悲愿而入加持门。其本尊(本身、本地)为大日如来或金刚萨埵。外现愤怒暴恶状,内证则以爱敬而令众生得解脱。有三目六臂,手持多种兵器。此外,此尊之形像,多为一身两面,一面为男,一面为女,系表勇猛兼柔和之意;即内秘自觉本不生之月殿,外现爱染明王之日轮;不外是显一佛分身之具体与和光利物之方便。通常为求消灾、祈福,乃修爱染明王法。[瑜只经卷上爱染王品、金刚王菩萨秘密念诵仪轨]
依《瑜只经》所载,有一次,在金刚界遍照如来的法会上,忽然有一障者出现,诸菩萨见了各如醉人,而不知障者从何处来。这时如来微笑告诉各菩萨,此障实从一切众生无始无觉中来,是本有俱生障、自我所生障。这时,障者忽然现身,作金刚萨埵形,遍身放光,照耀会中诸大菩萨。众生本具的染爱,立刻成为净菩提心(金刚萨埵)。经中陈述的故事,可以看出爱染明王法的主要寓意,与显教『烦恼即菩提』的意义是相通

逍遥路上你慢走。。。。。。。。。。。

Posted On 14/05/2009

were meditating jus now….n suddenly the rain came…smell a very strong jasmine scent….suddenly had a vision of Auntie helen…a lady i get to know when i was 22 ,whenI was learning under the wing of a master n she was then my shi jie …she was the 1 who taught me Da Bei Zhou…word by word…

I never had a good background or trust in  Mahayana…bk then, i gt great doubt in Da Bei Zhou…n its was Auntie helen..who never fail to prove to me the miricle of  Da Bei holy water….

i left our master after i was “victimise” by him quite a few times . but i still keep contact with helen..during those days, when i hurt myself or gt myself engulf with neg energy becos i prac a lot of wiccan magic, she will always offer me Da bei holy water…i was really grateful to her….

I’m really happy tonite…cos i know she had finally leave her physical body n on her way to pureland….从此,西方又一上品莲花生。。。。

师姐逍遥路上你慢走。。。。。。。。。。。AMTF……


【十法界】

Posted On 14/05/2009

法界者,诸佛众生之本体也。然四圣六凡,感报界分不同,故有十法界焉。(四圣者,佛、菩萨、缘觉、声闻也。六凡者,天、人、阿修罗、饿鬼、畜生、地狱也。)
〔一、佛法界〕,佛,梵语具云佛陀,华言觉。觉具三义:一者自觉,谓悟性真常,了惑虚妄;二者觉他,谓运无缘慈,度有情众;三者觉行圆满,谓万行具足,为三界师,是名佛法界。(三界者,欲界、色界、无色界也。)
〔二、菩萨法界〕,菩萨,梵语具云菩提萨?,华言觉有情。谓自行成就,而能觉悟一切众生,是名菩萨法界。
〔三、缘觉法界〕,缘觉者,谓禀佛教法,观十二因缘,觉悟真空之理,是名缘觉法界。(十二因缘者,一无明、二行、三识、四名色、五六入、六触、七受、八爱、九取、十有、十一生、十二老死也。)
〔四、声闻法界〕,声闻者,谓闻佛声教,依四谛法而修证真空,是名声闻法界。(四谛者,苦谛、集谛、灭谛、道谛也。)
〔五、天法界〕,天者,天然自然,乐胜身胜,清净光明,世间无比。三界共有二十八天。因修上品十善,兼修禅定,感报而生,是名天法界。(二十八天者,欲界有六天:四天王天、忉利天、夜摩天、兜率天、化乐天、他化自在天也。色界有十八天:初禅有三天,梵众天、梵辅天、大梵天;二禅有三天,少光天、无量光天、光音天;三禅有三天,少净天、无量净天、遍净天;四禅有九天,无云天、福生天、广果天、无想天、无烦天、无热天、善见天、善现天、色究竟天也。无色界有四天:空处天、识处天、无所有处天、非非想处天也。十善者,不杀、不盗、不邪淫、不妄语、不两舌、不恶口、不绮语、不贪、不嗔、不邪见也。谓之上品者,以作善时,于欲作正作,作已三时之中,心俱不悔也。)
〔六、人法界〕,人者,忍也。于世违顺之境,皆能安忍也。谓人生于四洲之中,能行仁义礼智信之五常,能持不杀、不盗、不邪淫、不妄语、不饮酒之五戒,具修中品十善,感报而生,是名人法界。(四洲者,东弗于逮、南阎浮提、西瞿耶尼、北郁单越也。中品者,谓于作善已后,起少悔之心也。)
〔七、阿修罗法界〕,梵语阿修罗,华言非天。净名疏云:此神果报最胜,邻次诸天,而非天也。在因之时,怀猜忌心,虽行五常,欲胜他故,作下品十善,感报而生,是名阿修罗法界。(下品者,谓于作善之时,即生悔心也。)
〔八、鬼法界〕,谓此鬼类,遍于诸趣。有福德者作山林冢庙神,无福德者居不净处,不得饮食,受苦无量。在因之时,谄诳心意,作下品五逆十恶,感报而生,是名鬼法界。(下品者,谓作恶之时,即能悔也。五逆者,弑父、弑母、弑阿罗汉、破和合僧、出佛身血也。十恶者,一杀生、二偷盗、三邪淫、四妄语、五两舌、六恶口、七绮语、八贪、九嗔、十邪见也。)
〔九、畜生法界〕,畜生者,亦云旁生。此类遍在诸处,披毛戴角,鳞甲羽毛,四足多足,有足无足,水陆空行,互相吞啖,受苦无穷。宿由愚痴贪欲,作中品五逆十恶,感报而生,是名畜生法界。(旁生者,谓其身形横生也。中品者,谓作恶已后,起少悔心也。)
〔十、地狱法界〕,地狱者,在地之下也。谓八寒、八热等狱,其中众生,受苦无穷,经劫无量。因作上品五逆十恶重罪,感报而生,是名地狱法界。(八寒者,?浮陀狱、泥赖浮陀狱、阿吒吒狱、阿波波狱、呕喉狱、郁波罗狱、波头摩狱、芬陀利狱也。八热者,想狱、黑绳狱、堆压狱、叫唤狱、大叫唤狱、烧炙狱、大烧炙狱、无间狱也。劫,梵语具云劫波,华言分别时节。上品者,谓人作恶,于欲作、正作、作已,三时之中,俱不能悔也。)


天法界

Posted On 12/05/2009

天法界 六欲梵天,五戒十善; 种有漏根,轮回难断。

‘六欲梵天’。 第一个天是六欲天;六欲天就叫欲界天。欲界天、色界天、无色界天,这叫三界。 我们现在都在这个六欲天的四王天里头包括著。我们直接所看见的这个天,叫四王天,有四大天王管著。这个天是在须弥山的半山腰上。须弥山有一半是在人间的,在这四王天的上面还有一半。什么叫四王天呢?是在须弥山东边、西边、南边、北边,这四大天王。这四大天王管著我们这个四天,一四天下;管著东胜神洲、南瞻部洲、西牛贺洲、北俱卢洲,详细说起来,这是很多的,说不完。 那么四王天的天人寿命多长来著?五百岁!他的五百岁不是我们人间的五百岁,四王天的一昼夜就是我们人间五十年。你算算这四王天的五百岁,是我们人间多少年?这四王天的天人的寿命是五百岁。以人间五十年做为四王天的一昼夜,你算算看,若三百六十五天,这是人间多少年?你们会算数的人可以算一算这个数目,这是四王天。

第二欲天就是忉利天,这忉利天是梵语,翻译过来叫什么?不知道?就翻译一个‘不知道’好了,就叫不知道天。不知道天就是三十三,梵语叫忉利,翻译过来叫‘三十三天’。怎么叫三十三天呢?因为帝释在中间,这帝释天是在中间住的。这个帝释就是〈楞严咒〉上那个‘因陀?耶’,也就是天主教、耶稣教,他们所说的那个天主;中国人叫他玉皇大帝;在《书经》上叫他上帝——‘斋戒沐浴,以事上帝’,你斋戒沐浴了,就可以侍奉上帝。 古来中国的人,不知道有佛,就知道有上帝。所以汤王的时候,他祭天就用黑牛来祭天,他就说了,‘曰:予小子履,敢用玄牡,敢昭告于皇皇后帝。’皇皇,就是大的意思;皇皇后帝。‘朕躬有罪,无以万方;万方有罪。罪在朕躬。’ 他说‘曰:予小子履’,商汤王他的名字叫履,他就说我小子,就是很客气说:‘我是很没有用的一个小子。’一个小孩子的样子。‘敢用玄牡’,我敢用黑色的牛,‘敢昭告于皇皇后帝’,我很至诚恳切地告诉大的上帝。说什么呢?说‘朕躬有罪’,说朕我一个人要是有罪,不要加到一般的老百姓身上去。万方,就是万方的老百姓。‘万方有罪,罪在朕躬’,一般的老百姓如果有罪了,那不怪他们,因为我没有教化好他们,所以他们的罪都应该给我。 所以古来的圣人,他是这样子,自己责罚自己,不是像现在的人,明明自己有罪,‘喝!不关我事,那是他的,那是他的不对嘛,怎么能怪我呢?’‘你这个上帝,真是不公平,为什么教他那么有钱?为什么教我这么穷?为什么教他那么样出贵?为什么教我这么样贱?’这怨天尤人,什么事情不说自己的不对,就找人家的不是。那么古来的圣人哪,是认自己错的。 所以这个帝释天在中间,东边有八天、西边有八天、南边有八天、北边有八天,这四八三十二天,那么这是第二欲天。

 

第三是夜摩天。夜摩天也是梵语,翻译过来叫什么?这个天上的天人非常快乐,一天到晚都唱歌。唱什么歌呢?他就说他特别欢喜,说‘快哉!快哉!’快,就是快乐;哉,就是:‘啊!我快乐得很!我快乐得很!’昼夜六时他都是快乐的,所以翻译过来叫‘时分(份音)’,说每一个时分他都是快乐的。

第四是兜率天。兜率天梵语叫Tushita,翻译过来叫‘喜足’。他时时都欢喜,时时都满足,这就是知足常乐。他因为知足,所以常常快乐,所以又叫‘知足天’;就是一天到晚也无忧无愁的,没有烦恼,没有worry(忧愁),这是第四。

第五叫化乐天,他会变化他的快乐。喜足,他就变不变、化不化,也都是欢喜知足,甚至于不快乐他也知足,总是知足。这化乐天,他会变化,能化出来这个快乐。

 

第六是他化自在天。怎么叫他化呢?就是他自己本来没有这个快乐,他能把其他天上的快乐拿来,做为他自己的快乐,所以叫他化自在天。这个天上有很多天魔在这儿,以天魔为眷属。为什么他要把旁的天上的快乐拿到他自己来?就因为他不讲道理。好像人间的土匪,多数都是化乐天的天人堕落,他到人间,还想抢人的钱,做为他自己的钱,那么这是他化自在天。他把人家的东西抢来了,做为他自己的,

这是六欲天。 梵天就是大梵天、梵众天、梵辅天。六欲梵天,‘五戒十善’:他们是修五戒十善所得的天上的福报,这五戒十善,都是有漏的善根,


人法界

Posted On 11/05/2009

人道和合,功罪相间;

德升孽降,岂有他焉!

 

阿修罗道是这样危险,那么人道呢?人道也有善,也有恶,所以说‘人道和合,功罪相间;德升孽降,岂有他焉!’这个人,性情很温和的,和谁都能合得来,所以说‘人道和合’。

 

来做人,也不是完全善,也不是完全恶。完全善就升到天上去了,完全恶又去做畜生、做饿鬼、堕地狱了。所以啊!又有一点功,又有一点罪,或者功多过少,或者功少过多。功多罪少的,就生在富贵的家庭;功少罪多的,就生在贫困的家庭。在这里边,千差万别,这种差别性是很多的。所以说‘功罪相间’:有一点功,又有一点过,不是纯阴,也不是纯阳。纯阴的,就是会变鬼去,不会做人了;纯阳的,就升天了,不会做人了。所以我们做人,就又可以上天,又可以堕地狱。

 

‘德升孽降’:你做善功德,就向上升一升;你若造罪孽过,就向下降一降。所以说德升,你造德行,就向上升;你造罪业,就向下降。

 

‘岂有他焉’:其他人不会教你堕地狱,不会教你去做饿鬼,不会教你去变畜生,都是你自己造的。所谓‘自作自受’,自己做,自己就去受去,这是人道。


畜生法界

Posted On 10/05/2009

畜生好贪,多而无厌;

将黑作白,是非莫辨。

 

这畜生不是一类的畜生,畜生也有百千万亿,种类不同,有飞的畜生,有走的畜生,有水里头的畜生,有旱陆的畜生,有虚空的畜生。你看这个畜生,单单那飞的畜生,就有百千万亿种不同类的样子,这飞的众生有这么多。那么走的畜生呢?也不少。小的,老鼠是很小的畜生;大的,这个大笨象是大的畜生。这个鹿、熊、马、牛,都是很大的畜生。在陆地上的畜生,也有百千万亿种。在水里的畜生,有水狗、水牛、水马、海里头的猪,也有百千万亿种。

 

我们人恐怕没有法子完全都知道;就研究物理、化学的,研究生物学的、动物学的这一些个人,无论你是个博士,是个什么士,是个专家,都没有法子完全知道的。你知道一千种,那一千一百种的,你就不知道了。你知道一千一百种,一千二百种那个,你又不知道了。

 

那么你说你完全知道,你怎么就知道,比你知道的,再没有更多的呢?这你又不知道了,所以没有法子完全知道。就这个畜生的种类,我们人就没有法子知道。爬的畜生,好像就单单虫类,你都不知道有多少种类。所以这个世间上,你看是不是重重无尽呢?是不是无尽重重呢?

 

这一些个畜生,都是从什么地方变的畜生呢?只是从一个字变的畜生——贪!‘畜生好贪’:好贪,就是无论什么,都是多多益善,少少不行。所以说‘多而无厌’:因为它多而不厌,所以‘将黑作白’:黑的,它也不知道是黑的,它说:‘哦!这是白的。’将黑作白,这就表示它没有理性了。没有理性,就是贪多;无论什么都贪多,甚至于狗屎,它也贪多。像那狗吃粪,它愈吃愈多一点,它就最好了。那么邋遢的东西,人一看:‘哦、!那怎么吃法呢?’它就愈吃,愈觉得愈香愈甘美,就是这样子,多而无厌。将黑作白,不好的,它也认为好,什么它都贪多。甚至于有病,它也贪多一点病,一个病它嫌不够,要两个病,吃药它要吃多一点,这都是贪多。

 

‘是非莫辨’:它也不知道对,也不知道是不对,是非都不辨了,不清楚了,这就是没有理性了。怎么搞的它没有个理性呢?就因为有个‘贪’字。有这一个贪字,就糊涂了,就无明盖覆了;无明把它盖住了,什么它也不知道。

 

所以我们人不要贪,不要说:‘钱多,出家人不贪财——愈多愈好。’你贪多就有危险。贪多,就容易变畜生,我告诉你!说是:‘那我们出家人不会堕落的。’不会堕落?你若不依照佛的戒律去修行,堕落更快一点。所以古来人有那么一句话,说:‘地狱门前僧道多。’都在那等著要到地狱去。那个贪心的老道、贪心的和尚,都在地狱门前等著,说:‘快点教我堕地狱?!快点教我先进去?!进去很好玩的,在里边!’他觉得那个地方是很好玩的地方,所以他要去。去到那儿就知道不是很好玩的地方。


饿鬼法界

Posted On 08/05/2009

鬼类喜嗔,昧果迷因;

无明颠倒,日积月深。

 

一般人都知道鬼,有的人就相信有鬼,有的人就说没有鬼,甚至于佛教徒也不相信有鬼。什么叫鬼?鬼就是一股阴气。他有影而无形,有形而无影。你或者看著他一个黑影,你细一研究,他又没有了。或者看见他好像是个人似的,可是转眼间也没有了。这种的道理是很不容易把他弄清楚的。

 

我们现在所讲的是十法界,这十法界之中就有一个鬼法界。这鬼有多少种呢?鬼的种类也像恒河沙数那么多,无穷无尽,那么多的种类。有的是有财鬼;怎么叫有财鬼呢?他就有势力!在鬼之中,他是做鬼王的。有的无财鬼;无财鬼就是没有势力的,也就是穷鬼,因为他穷,所以他就给人很多麻烦,到处去给人添麻烦。那么你若想明白这鬼的种类有多少,你就要修道,等你开了五眼六通了,那么有多少种鬼你都会知道了。

 

有的人说没有鬼。我就告诉他,若没有鬼,也就没有佛,也没有人,也没有一切的畜生了。因为畜生也是鬼变的,人也都是鬼变的,阿修罗都是从鬼变的,乃至于天道、阿罗汉、缘觉、菩萨、佛,都是从鬼道上来的。因为什么呢?因为这‘十法界不离一念心’。这一念心,就造成十法界。

 

你做鬼事,就是堕落鬼道去;做人事,就到人道里头去;做阿修罗的事,就跑到阿修罗里头去。你做阿罗汉的事,就跑到阿罗汉里边去;你做缘觉,就跑到缘觉里边去;你若做菩萨的事,就跑到菩萨的眷属里边去;你若做佛事,就成佛;你若做地狱的事,就堕地狱。这都是由你现前的一念心造成的,所以才说十法界不出这个一念。

 

那么现在讲这个鬼,‘鬼类喜嗔’:凡是鬼的种类,就欢喜发火,生嗔恨心。人家对他好,他也生嗔恨心;对他不好,他也生个嗔恨心。他最欢喜是什么呢?就是给其他的人麻烦。你对他好,他也给你麻烦;你对他不好,他也给你麻烦。所以就说,烧香引出鬼来了。本来你烧香,是恭敬他。你不恭敬他,他还不给你麻烦;你一恭敬他,他就给你麻烦,让你生病了。所以孔子都讲:‘敬鬼神而远之。’这鬼神,你恭敬是要恭敬,但是你不要和他接近,要离他远一点,所以说鬼类喜嗔。

 

‘昧果迷因’:果,他也不明白;因,他也不懂,迷昧因果了,所以他就不知道好坏。本来种好因结好果,种善因结善果,种不善因就结恶果;种瓜就得瓜,种豆就得豆。他不懂这个,他不懂什么叫种瓜得瓜,什么叫种豆得豆。他就种上茄子,想要吃辣椒;种上辣椒,他就想吃黄瓜。所以他就不懂这个道理,就是‘乱晒?’(广东俗语),就是乱七八糟的这么胡搞。这叫昧果迷因,不懂因果的。他的‘无明颠倒’,这种行为‘日积月深’:日积,就一天一天地积得很多;月深,这无明颠倒,这个月比那个月深一点,那个月又比那个月深一点。就是愈造愈深,愈深他愈造。所以讲日积月深。


地狱法界

Posted On 07/05/2009

地狱忧苦,无门自钻;

起惑造业,受报循环。

 

‘地狱忧苦,无门自钻;起惑造业,受报循环。’

 

‘地狱忧苦’:地狱是最不快乐的一个地方,那么你们谁愿意到那个地方旅行去,随时都可以到的。谁愿意到地狱旅行去,我可以保证你们即刻就到。怎么样呢?你‘愁一愁,就地狱游一游。’愁,就是忧愁;你一忧愁,就到地狱旅行去了,vacation(度假)去了。

 

愁一愁,就地狱游一游;

笑一笑,就老还少;

哭一哭,就地狱有个小黑屋。

 

你看,就这样子。你要是忧愁,就种地狱的因。你要是笑,就种天堂的因,‘自古神仙无别法’,没有旁的方法,‘只生欢喜不生愁’。所以说你‘愁一愁,就地狱游一游’,到地狱去旅行去了。你能常常地笑,老了也像年轻人一样。哭这也是一个麻烦的事情。

 

总而言之,地狱没有快乐的,地狱就是忧苦的。但是地狱没有门,地狱这个门是自己开的,自己开这个地狱门,自己就往里钻,钻到里边去,所以说‘无门自钻’:本来地狱没有门,不像我们人间的监狱,用人工造成了,放在那地方,谁犯法了,把他放到监狱去。不是的!地狱没有门,但是你到了自己应该入地狱时,你到那儿,那个门就开了。你就硬往里钻,钻不进去也要钻;无门自钻。

 

‘起惑造业’:为什么到地狱去啊?因为无明、烦恼,你愚痴了、不明白了。因为不明白了,所以就造出一些个恶业来了。没有造善业,造恶业。‘受报循环’:你造了一些恶业,就要堕地狱,就要受这个果报。受果报是循环无端的。你造什么业,就受什么果报,丝毫都不会错的。所以这叫受报循环。


阿修罗界

Posted On 06/05/2009

修罗性暴,有福无权;

好勇斗狠,浮沉业牵。

阿修罗是梵语,翻译过来叫‘无端正’,无端正就是丑陋。可是丑陋,是这个男的阿修罗,相貌非常丑陋;女的阿修罗,相貌又非常地美丽。男的阿修罗,他其性好斗,是在外边的斗争,向外斗争;女的阿修罗,其性也是好斗争,但是她在里边斗争,不是在外边斗争。怎么在里边斗争呢?她用心来斗争,也就是所谓的妒忌障碍、无明烦恼都在里边。

这一类的众生,有的时候把他论到三善道里边,就是天、人、阿修罗这三善道;有的时候又把他放到四恶趣里边,就是地狱、饿鬼、畜生、阿修罗,这叫四恶趣。

这阿修罗,畜生里边也有阿修罗,人道里边也有阿修罗,天道里边也有阿修罗,鬼道里边也有阿修罗。所以阿修罗自己是一个法界,但是又通于其他的三法界,所以在这个四道里头,都有阿修罗。总而言之,无论在哪一个道里边,他是好斗争的,他脾气非常大,好说了算。说了算,就是他愿意做boss(老板),愿意指挥其他的人,不愿意受其他的人指挥;愿意管著其他的人,不愿意受其他人的管,这都是修罗的表现。

这修罗,你们没有看见,我可以告诉你们。修罗又有善的阿修罗,又有恶的阿修罗。善的阿修罗,就是国家的军队、兵、将军,这都是阿修罗;恶的阿修罗,不善的阿修罗,就是土匪,小偷,偷人东西、强抢人东西这种,好打人这一类的人,好杀人这一类的人,这都叫阿修罗。这是在人道上,我们都看得见的。

天上也有这一类的阿修罗。在天上的阿修罗,他和天兵、天将去作战,一天到晚,想要抢帝释天这个宝座,想要把帝释天给打倒了,他去做帝释天。可是他战来战去,总要失败的。为什么呢?因为他有天福没有天权;他可以在天上享受这个天福,但是他不能有权力,所以他虽然和天兵、天将作战,始终是失败的。这是人间的阿修罗,和天上的阿修罗。

畜生怎么又有阿修罗呢?畜生阿修罗,好像老虎,这是畜生里头的阿修罗;狮子,这是畜生里头的阿修罗;豺狼,这是畜生里头的阿修罗。那么这类阿修罗,它就愿意欺负其他的同类,欺负其他的畜生,就好像那个狼啊、虎啊、老虎、狮子,都想吃其他的畜生。为什么它要吃其他的畜生呢?就因为它是一种修罗性。还有蛇、飞禽里边那个鹰,这都是阿修罗。

总而言之,阿修罗就是不讲道理,他脾气大,无论对任何人,他常常要发脾气。Too much temper!(太多脾气了!)那么这畜生里头的阿修罗,是这样子。

鬼里头也有阿修罗,这种阿修罗,他就欺负其他的鬼。鬼里头也有善鬼、有恶鬼,这恶鬼在鬼里头,也不讲道理。本来鬼就是不讲道理的,他在不讲道理的里边,还更不讲道理!所以说‘修罗性暴’:他的性非常暴躁。

‘有福无权’:他是有天福而没有天权的众生。他想要争权夺利,但是也争不到。‘好勇斗狠’:他好和人作战,好和人斗争。现在你看这个世界,都是修罗世界,都讲斗争、斗争;斗争这个,斗争那个,你把我斗倒了,我把你斗臭了。

所以这都是修罗,他们都好勇斗狠,就斗争、斗争,斗争一百年,斗争二百年,斗争三百年,斗争五百年,斗争一千年。你看他这种的理论,斗争要斗争到一千年去。唉!佛法所以到这斗争坚固的时候,是末法时代。

但是,我们大家要发愿:‘我们不要末法,我们就要正法!我们走到什么地方,什么地方就要变成正法!’我们发这个愿,就是在末法时代,我们若到哪个地方,哪个地方就要变成正法。那么人人发这个愿,人人就都满这个愿。到这个末法时代把它变成正法,这就叫天翻地覆,把天地都给它翻过来。它是这样子吗?我们不教它这样子。

‘浮沉业牵’:这阿修罗,他或者生天,或者在人道,或者在畜生道,或者在饿鬼道,都是由著业力牵引著他,才起惑、造业、受报,就在这个地方,就受这种的果报。所以说浮沉业牵,由他业力牵引著到哪一道里头去。所以人修行,切记不要和人斗争,不要好勇斗狠,不要性暴,那么就和修罗脱离关系了。

若详细分析阿修罗,在这个九法界里头的众生,有五个法界里头都有阿修罗。在这个畜生法界里边,飞禽有飞禽的阿修罗,走兽有走兽的阿修罗,在水里的动物有水里的阿修罗。好像那个鳄鱼,那就是水里的阿修罗。马也有阿修罗,所谓‘害群之马’,有这个马在这儿,这一个马群就不平安了,就很多麻烦,这叫害群之马,这害群之马是马里头的阿修罗。这个牛呢?牛也多数是阿修罗,你看那个牛头上生两个角,这个角就是表示自己这个硬,能顶其他的东西,用头来顶,这就是阿修罗的性。说‘牛性’,牛性就是阿修罗。狗更是阿修罗!所以你们谁愿意养狗的人,就是亲近阿修罗;你亲近阿修罗,将来和阿修罗就会接近了;接近就会有危险,恐怕就走到阿修罗的道里头去。那么各人要特别注意,小心一点,不要跑到阿修罗里头去


Venerable Thubten Chodron’s valuable lessons

Posted On 05/05/2009

(taken from my girlfriend blog)
The talk is mostly on how we always keep putting off doing virtuous deeds through laziness. There are 3 kinds of laziness:

1) The “usual” laziness – where we keep saying we’ve got no time to do certain things, while engaging in other “more important” things like cooking, picking up the kids, shopping, doing facial, etc. That’s not to say it’s not important to pick up the kids and cook, but the point is if we can find time for these daily essentials, then we can find time for virtuous deeds too.

2) Laziness reflected in time spent doing non-virtuous acts

When we spent our time doing non-virtuous acts, we are “lazy” – cos the time can be spent doing virtuous acts instead.

3) Laziness reflected in time spent thinking we do not have the capability or ability to do virtuous acts.

 

We keep thinking everyone else has Buddha nature except us. Everyone else is capable of sacrificing themselves for others, while we can’t. Acknowledging that we have the capability or ability to do virutous acts doesn’t mean we should throw ourselves to the tiger so that it can feed its cubs. It just mean we should not not give up what we certainly can do, without even trying.

How to oversome these 3 forms of laziness – mainly, how to overcome doing non-virtuous acts. Non-virtuous acts arise out of non-virtuous thoughts – greed, anger, jealousy, etc

Overcoming greed i.e. DESIRE

1) Learning to be contented with what we have. Understanding that what we have is ENOUGH. Ven say most of us are so lucky that we usually have more than we need. We should give some of these stuff over to charity, to people who need them more.

 

2) Understanding the impermanence of things – nothing can make us everlastinglyhappy, even if they do make us happy for a while.

 

3) This is Ven’s own “method” for overcoming greed – trying to imagine that we already possess the thing we want badly. Then, now what? So what? We will be bored by it after a while and desire other things again. And fact is, most of these things only end up as clutter.
Overcoming Anger
1) Understanding that the person who made us angry do so because they themselves are unhappy, that they are also suffering. Understanding this can make us feel more compassionate towards them.

 

2) Understanding that what the person made us go through is probably part of our own karma. Not that we deserve it, but we are just paying for what we had probably done to others either in this live or previous lives.

 

Ven. brought up this point – do we criticise people more or we get criticised more? If it’s the former, than we are already being better off by getting away with less criticism than we dish out.

 

3) This is Ven’s own experience again. Sometimes, our mind keeps playing “videos” of the people or situations that make us angry. Rewatching the “video” in our mind will only feed our anger more and more. But if we are upset by certain people or situations, we are probably the one, single human being in this planet of 6 billion people who felt this way. Why should we suffer when the remaining (6 billion-1) human beings are happily going their way. Put our anger down.

The below topics came out of the Q&A session
Forgiving others

Someone asked a question, saying they can forgive but not forget
Ven said again, we can try to understand that this could be because of our past karma? If can understand that, and if people are repentant, then same as anger, just let the issue go. Don’t keep playing the same video like the anger issue.

 

How do we forgive ourselves for things we had done to hurt others?
Ven said there are 4 things we should do if we feel we have done something wrong
1. Regret (not guilt. Guilt is one of the non-virtuous feelings, but not regret).

2. Try to put things right with the person we had hurt
3. Making a decision or promise not to make the same mistake again

4. Do virtuous acts such as charity, volunteer work etc.

And throughout it, we should visualise the Buddha helping us along the way, and if we do meditation, to try and imagine him shining a beam of golden light on us to purify our negative karma.

green tara…

Posted On 04/05/2009

                                                    

http://www.youtube.com/watch?v=an4yPkF9xx8

Green Tara

   

Tara’s Mantra
The words: OM TARE TUTARE TURE SOHA
Pronunciation: Ohm Tahray To Tahray Tooray Sow Ha
General meaning A,U,M Body, speech and mind. The past, present and future. All existence One who liberates from suffering One who liberates from the eight fears One who liberates from all illness Lay the foundation
Specific meaning Recognition of enlightenment as a spiritual goal. The Buddha and in this case Goddess as possessing the perfected body, speech and mind of enlightenment. Recognition of suffering. The first noble truth. Recognition that suffering is caused by attachment and afflictive emotions. The second noble truth. Recognition that suffering can be cured by following the Bhudda’s teachings. The third noble truth. Recognition of the journey we must undertake to be free. The fourth noble truth.
Effect Bhodicitta Understanding Liberation Healing Freedom
 

 

Introduction

Regarding the practice of Tara, she is an enlightened being on the twelfth bhumi or stage of enlightenment, able to fulfill all the wishes of beings. Tara is the manifestation of the compassion of all the Buddhas of the three times. She is also the goddess who carries out and accomplishes the enlightened activities of the Buddhas.

There have been countless Buddhas of other aeons and eras. In the beginning of our aeon, there was a particular Buddha, the Buddha of that era, known as Mahavairochana. In the time of this Buddha, there was a great king who had a daughter by the name of Princess Metok Zay, Princess ‘Beautiful Flower’. (1) Princess Beautiful Flower was devout in prayer, and carried out marvelous activities to benefit other beings. While still a young girl, Princess Beautiful Flower made vast offerings and dedications, performing generous, courageous, patient, and compassionate activities of the greatest virtue on behalf of sentient beings.

When Buddha Mahavairochana asked the Princess what it was she wished for, what was the intent of her heart, she replied, “I shall remain in this world until every single being is fully liberated.”

This was a joyful surprise to the Buddha, who had never heard anyone offer such a noble, selfless, and courageous aspiration. In response to her personal sacrifices, her virtue and aspirations, and inspired by her wishes on behalf of beings, Buddha Vairochana spoke spontaneously the prayer of the twenty-one praises to Tara, a praise to twenty-one qualities of Tara.

As a result of this praise spoken by Buddha Vairochana, it came to be known that Princess Beautiful Flower was the emanation of the goddess Tara, who had originally come forth from the tears of compassion shed by the Bodhisattva Avalokiteshvara, or Chenrezig.

Avalokiteshvara Bodhisattva had immense compassion for other living beings. Although he strove ceaselessly to help other beings, he felt great sorrow that so many beings continued to fall helplessly into the lower realms of existence such as the hells. He saw that very few beings were making progress on the path to enlightenment.

In utter despair, out of unbearable compassion, Avalokiteshvara cried in anguish, praying that it would be better that his body be broken into pieces and he die, since he was unable to fulfill his task of rescuing living beings from suffering. From his tears of compassion, the goddess Tara arose.

Upon appearing miraculously in this way, Tara spoke to Avalokiteshvara, saying, “O noble one, do not forsake the sublime task of benefiting sentient beings. I have been inspired by and have rejoiced in all of your unselfish deeds. I understand the great hardships you have undergone. But perhaps, if I assume the form of a female bodhisattva with the name of Tara, as a counterpart to you, then that might assist you in your most worthy endeavors.”

Hearing this aspiration by Tara, Avalokiteshvara was filled with a renewed courage to continue his efforts on behalf of beings, and at this time both he and Tara were blessed by Amitabha Buddha for their commitment to the bodhisattva path.

At the time when Avalokiteshvara had cried out in despair, his body broke into one thousand pieces. Amitabha Buddha then blessed his body so that Avalokiteshvara arose in a new form with eleven heads, and with one thousand arms with an eye in the palm of each hand. In this way, we can see the close connection between Avalokiteshvara and Tara.

It is said that since that time, whoever will recite this praise to the twenty-one Taras spoken by Buddha Mahavairochana is sure to receive incredible benefits. Buddha Vairochana was able to fulfill all of his wishes. Even for Buddhas, there are times when they are unable to satisfy the needs of some sentient beings. However, after giving rise to this praise to the twenty-one Taras, Buddha Vairochana was able to not only fulfill all of his own wishes, but he was also generally able to fulfill all of the wishes of all who approached him.

Once an old woman came to Buddha Vairochana. She was quite poor, but had a daughter who was extraordinarily beautiful. This daughter had a royal admirer who desired her hand in marriage. In ancient India, if a peasant girl was to marry royalty, it was the custom that the girl’s family should try to provide at least the jewelry to be worn by the bride. The impoverished old woman had no means with which to obtain jewelry for her daughter’s wedding.

This woman had heard that Buddha Vairochana could grant anyone’s wishes, and so she approached him. She came before the Buddha, asking if he could give her some jewelry so that her daughter might marry the king and fulfill the wishes of many people. At that time, Buddha Vairochana was staying in the Bodhi temple of Bodhgaya.

At the Bodhi temple there were many images of Green Tara. As he had no jewelry of his own to give her, the Buddha requested of one of the special images of Green Tara at the Bodhi temple that she give her crown to him, so that he could please the old mother and that her daughter might become a queen. This statue of Tara removed her own crown, and presented it to Buddha Vairochana, who was able to then offer it to the woman for her daughter’s marriage.

It is said of Green Tara that not only will she give to beings whatever they may need, but also that she is able to allay each of the major fears of beings, such as the eight or sixteen common fears of beings which include fear of robbers and thieves, fear of water, of snakes, of poison, of imprisonment, and so on, as well as all the inner fears. Whatever fears beings suffer from, whenever they would recite the twenty-one praises to Tara, or even merely recite her ten-syllable mantra, OM TARE TUTTARE TURE SVAHA, their fears have been pacified, and their needs have been fulfilled.

Buddha Mahavairochana appeared in a very, very ancient time, far before the time of Shakyamuni Buddha. It is also said that later, in our own era, Buddha Shakyamuni himself spoke the exact same prayer, repeating the words of Buddha Vairochana. This is recounted in the Kangyur collection of the words of the Buddha.

Thus, Tara was also greatly praised by Buddha Shakyamuni himself. In this way, the prayer to the twenty-one Taras carries immense blessing and power. Countless Mahayana Buddhists chant this praise every day; whether they are ordained or lay practitioners, whether they are young or old, this prayer has resounded as a constant murmur in the mouths of the faithful, since long before our present aeon.

In much more recent times, Tara has been the goddess relied upon as a meditational deity by many of the greatest masters in Buddhist history, great Indian Mahayana Buddhist philosophers and Mahasiddha adepts, such as in particular the esteemed Indian masters Nagarjuna and Aryadeva. The Indian pandita scholar Chandragomin had visions of Tara and received direct transmission from Tara. So many of the greatest of these masters have been devoted adept practitioners of Tara. The Indian Mahasiddha Virupa, founder of the Lam Dre lineage of Buddha Hevajra, received blessings from Tara.

One of the greatest Indian masters, who had a very important role in introducing the practice of Tara in Tibet, was the Bengali pandita scholar Atisha. Atisha had been invited many times to visit Tibet, but he had always refused, having heard about the high altitude and harsh climate of Tibet, as well as the unruly and uncouth character of the Tibetan people. He doubted that he would be able to go there and really turn their minds to the path of dharma.

The Indian master Atisha, being a great devotee of Green Tara long before he journeyed to Tibet, one day received a prophecy from Tara. Tara herself told Atisha that he should go to the land of snows, Tibet, where he would, like the sun, illuminate beings with the teachings of the Buddha, dispelling all their darkness.

In this way, he would bring great benefit to the sentient beings in the northern countries. Tara further told Atisha that there he would meet a great disciple of his, one who would be in fact an emanation of the bodhisattva Avalokiteshvara. She prophesied that the combined activities of Atisha and this disciple would cause the teachings to flourish for thousands of years and spread everywhere.

Only after hearing these prophetic words spoken by Tara did Atisha relent in his judgments regarding Tibet and the Tibetans, and he resolved to go to Tibet. Although Atisha did face some initial difficulties in Tibet, such as not finding qualified translators and meeting with harsh conditions, nonetheless in time he did meet up with his prophesied disciple, Dromtonpa. Dromtonpa went on to become the founder of the Kadampa school, which became the source from which the Dalai Lama incarnations have arisen.

It is from the influence of Atisha that the teachings of Green Tara came to flourish in Tibet. Although the earlier Nyingmapa tradition worshipped the goddess in various forms, this was not so widely spread until Atisha came to Tibet and propagated the praise to the twenty-one Taras. These are some of the blessings and gifts of holy Tara.

Chandragomin was another of the great Indian masters who played a significant role in the spreading of the traditions of Tara. He was not a monk, but was an upasaka, a lay practitioner holding eight vows.

Due to such masters, the praise to the twenty-one Taras, her mantra, and rituals, spread to all schools of Tibetan Buddhism, all of which continue to rely on the practice of meditation on Tara. There are a great many stories of spiritual masters in Tibet who relied on Tara as their meditation deity.

In the sixteenth century in Tibet was a very great master called Jonang Taranatha. ‘Tara’ means ‘savior’, ‘Natha’ means ‘protector’ in Sanskrit. He was said to be in an almost continuous direct communion with Tara herself. He sought out Indian Buddhist traditions when there was almost nothing left of the Buddhadharma in India, and was said to have found and recovered many sources of dharma teaching.

Taranatha wrote an elaborate history of Tara and her practices. He was very careful about dating and identifying different Indian masters who were associated with the practice of Tara. Taranatha’s writings on Tara survive in his collected works, and there are English translations of this work that include explanations of the twenty-one praises to Tara.

There are specific mantras for each of the twenty-one forms of Tara. Specific forms of Tara can be invoked for particular obstacles or fears, and one can practice them in this way once one has received empowerment and transmission of the twenty-one praises to Tara.

To set the benefit of these blessings of the Buddhas, of Tara, and of all these masters, in motion, it is said that after receiving the transmission of the twenty-one praises to Tara, one may choose to recite this praise, or recite the long dharani form of Tara’s mantra, or even just recite the ten syllable mantra of Tara. One may recite any or all of these three, whether it be early in the morning, or in the middle or the day, or in the evening, or in the middle of the night. It is said to be especially important and helpful to recite these whenever one’s mind is troubled and cannot be pacified by other means.

One whose mind is so troubled may speak about their problems to some friends, but still they remain disturbed. Friends may support our point of view and understand our fears, yet still, our wishes are not fulfilled. Even if they are supportive and agree with us, our problems still remain; just because they are in sympathetic agreement with us does not mean they are able to truly help us. It even happens that one may be worse off than before as a result of such friendly consultations!

On the other hand, any faithful devotee may recite the twenty-one praises to Tara, or may recite the long dharani mantra or even the short mantra of ten syllables, OM TARE TUTTARE TURE SVAHA, whenever they may be in crisis. When their needs and wishes are being denied or frustrated and cannot be fulfilled, leaving them feeling crippled or confused, if at this time they pray to her, she will be there to heal their fears and tribulations.

This approach presents us with an alternative to our ordinary response to difficulties. When we are troubled, normally we would immediately seek out a friend or counselor to validate our misery. Wishing to find comfort and pacify our turmoil, we may instead stir things up and actually make them worse. Another approach worth trying is that we might instead recite the praise to the twenty-one Taras, or recite her mantra, and in this way find the comfort and resolution we are looking for.

The practice of Tara is also very beneficial and effective for dharma centers. Those centers that do the pujas or prayer rituals of Tara find themselves rewarded with success, as their wishes for the spread of the teachings of Buddha are fulfilled! Deep and heartfelt wishes that we give rise to out of inspiration and devotion are much more easily fulfilled, especially when they are for the sake of others!

Virtually every Tibetan monastery performs Green Tara puja prayer rituals every morning, whether they have five monks or one thousand. The praise to the twenty-one Taras has been chanted continuously by countless beings stretching all the way back to Buddha Vairochana in an earlier age long, long before our present era. The fact that this prayer is so ancient and has been so popular and widely practiced over the ages contributes to its great power and effectiveness.

All the accumulated blessings of that have arisen due to the prayers of the faithful throughout the ages come down to us and are received by us when we pray with faith and devotion to Tara. Through regular practice of the praise to the twenty-one Taras and the mantras of Tara, these blessings are cultivated and can ripen in our mindstreams, in our experience. It is for this reason that the worship of Tara makes such an excellent daily practice.

This praise to the twenty-one Taras is also very important to the Chinese traditions of Mahayana Buddhism that have connections to Vajrayana Buddhism.
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Receiving the Blessings of the Bodhisattva Tara
Entry into the path of meditating of the bodhisattva Tara begins with empowerment, the transmission of her enlightened wisdom and blessings.

When we receive the transmission of the blessings of green Tara, for example, we first offer a mandala to the Guru who we should visualize and really feel is actually the goddess Tara herself, present in front of us. One visualizes the Guru in front of us as Tara. One also visualizes that Tara is present in the mandala on the shrine in front of us.

From the heart centers of these two Taras, brilliant light shines forth which strikes ourselves and all sentient beings. This radiating light transforms our ordinary bodies of flesh, bones, and blood, and we become an orb or ball of light, a mass of light. All ordinary phenomena dissolve into a state of emptiness. We rest our minds naturally in that state, remaining in this state which is the presence of light within emptiness, the clarity of emptiness. Within this emptiness, everything is possible.

The place where you are is the pure realm of Tara, the Turquoise Realm known as “Harmony of Turquoise Leaves”. You are no longer in your ordinary form, but have the nature of a ball of light. Any sounds you hear are the echo of the mantra of Tara. Any thought that may arise or occur to you is wisdom, emptiness. All phenomena, everything, is like space. There is nothing mundane or ordinary that remains.

Next, there appears a lotus flower and on that flower a letter ‘AH’ transforms into a moon disc. Upon that moon disc is a blue seed syllable HUM, which emanates brilliant light that spreads throughout the universe. It strikes all living beings, purifying all their obscurations and sins.

The radiating rays of light also make offerings to the enlightened ones and are then re-absorbed back into the letter. From the transformation of this letter, which represents the nature of one’s own mind, oneself appears as Tara.

She is green in color with one face and two hands with the feet drawn in. Her right hand is stretched out over the right knee with the palm in the gesture of supreme generosity. The left hand is in the gesture of granting refuge, with the thumb and ring finger touching and holding the stem of an utpala, a blue lotus flower, which reaches up to her left shoulder. The utpala in Tara’s hand has three flowers. One of these is still a bud, one is fully blossomed, and one is slightly dried up.

Tara is a beautiful emerald green color; she is of the nature of light. Tara is adorned with all the magnificent ornaments, crown, necklace, and so forth, as well as silken garments. Her posture is graceful, with her right leg slightly outstretched and her left leg pulled slightly toward her.

At her forehead is the white letter OM, representing the body of all the Buddhas; at her throat is the red letter AH, the speech of all the enlightened ones; at her heart is the blue letter HUM, which is the mind of all the Buddhas. In fact, your body, speech, and mind have always been the holy body, speech, and mind of the Buddhas. So far, you have perceived these to be impure. In order to transcend this, visualize your three places with the syllables OM, AH, and HUM. On top of the syllable HUM, one should also visualize the syllable TAM, the seed syllable of Tara.

In addition, the Guru also appears in the same form of Green Tara, as well as the appearance of Green Tara on the shrine.

Within the heart of oneself appearing as Tara and in the hearts of the Guru appearing as Tara and of the Tara visualized on the shrine is a small form of Tara. Within the heart of this tiny Tara is a minute letter TAM, the seed syllable of Tara herself.

Brilliant light shines from the hearts of the Guru and of Tara on the shrine. This light fills the universe, spreading in all the ten directions to the Buddha realms and reaches to all of the enlightened ones, invoking infinite blessings of the Buddhas and Bodhisattvas, summoning their wisdom and compassion.

Especially, this light goes to the realm “Harmony of Turquoise Leaves”, in the Potala paradise in the southern direction, where the wisdom aspect of Tara resides. Now all the enlightened ones assume the form of Tara. There are in the space above and around us millions and billions of Green Taras of exquisite appearance that rain down upon us and are absorbed into our bodies. The largest of these may be huge like mountains, the smallest no more than the size of a sesame seed.

Like a giant storm gathering from all the ten directions, all of these shower down upon us and are absorbed into us. In an empowerment, this is known as the descent of blessing, and is extremely important.

Now one clearly visualizes the syllables of the three vajras, OM, AH, and HUM, at the forehead, throat, and heart, respectively. One also visualizes the samadhi meditation aspect in one’s heart as the tiny Tara figure. All of these are clearly visualized in oneself appearing as Tara, in the master appearing as Tara, and in Tara who appears on the shrine.

Next, rays of light shine from the heart of the Guru, inviting all the deities of initiation to appear before the Guru in the sky, and the Guru flings nectar from the initiation vase. Simultaneously, the deities bestow initiation by pouring nectar from vases they hold in their hands. This nectar enters through the tops of our heads, completely filling our bodies and overflowing at the crown of our heads, where it takes the form of the Buddha Amoghasiddhi.

In this way you should then feel that you have received the blessings of the enlightened form, the body of Holy Tara, and as a result of that, the effects of previous misdeeds and sinful actions done in the past is removed. One’s own physical form becomes indivisible from the form of Tara, and you are empowered to meditate upon yourself appearing as Tara. From now on, you should never see yourself in an impure form, but should instead always regard yourself in the form of Tara.

For the blessing of the enlightened speech of Tara, one imagines that within the heart of the Guru and the Tara on the shrine there is the letter TAM surrounded by the mantra of Tara. Rays of light issue from the TAM in the heart of the Guru and from the shrine Tara. Now we recite the mantra OM TARE TUTTARE TURE SVAHA. As we do so, like bubbles rising up in water, from the mouth of the Guru in the form of Tara and from the mouth of the shrine Tara, the letters of the mantra issue, and are absorbed into the seed syllable TAM in your heart.

They are absorbed into the samadhi aspect, the tiny Tara in the center of our hearts. These letters now arrange themselves around the TAM on the moon disc in the heart center of the tiny Tara in our hearts. The seed syllable TAM in Tara’s heart is surrounded by the ten syllables of her mantra.

Next one would imagine that all the blessings of the enlightened speech of all the Buddhas take the form of letters of the mantra of Tara, and all these rain down upon us. These letters enter us through our mouths, and are received by the wisdom aspect, the Tara appearing in our hearts. Once more we repeat the mantra.

Here one would feel that all vocal impediments, all obstacles in relation to one’s speech are purified. All the effect of previous non-virtuous acts of speech is also purified. One is empowered to recite the mantra of Tara.

Next is the blessing of the mind. For this, one focuses on the Tara on the shrine, the Tara on the mandala. Now one arouses even greater devotion for Mother Tara, and supplicates her to bestow her blessings. From her heart emanate countless flowers like the utpala blue lotus held in her left hand. All these are absorbed into us through the tops of our heads.

Finally, one would imagine that light shines forth and transforms all of the inanimate universe into the celestial palace, and all sentient beings are transformed into the form of Tara. Rest the mind briefly in this state, where everything is known to be like a dream.

In this way one may receive the blessings and the consecration of the enlightened body, speech, and mind of Tara, and also receive the blessings from the vase of initiation. One then offers a mandala in gratitude for the blessing.
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Meditation on Green Tara
On the basis of preliminary trainings and practices, as well as based on receiving the blessings of the Bodhisattva Tara, one is able to perform the meditation on Tara and recite her mantra.

The entry into Buddhist meditation in the Mahayana tradition begins with lojong, training the mind. Of utmost importance is the development and training of compassion.

How do we develop this training? First, we meditate on the kindness shown to us by our mothers. Our mother carried us in her womb and gave birth to us. She fed us and cleaned us when we were helpless babies. Remembering her kindness, visualize your own mother.

As you meditate in this way on your mother, generate love and gratitude toward her. Once you have given rise to this feeling, you can begin to extend this feeling to others, until gradually you are able to extend the feeling of love and gratitude to all living beings in the course of your meditation.

This is possible because in the past since time without beginning, every being has in fact been your own kind mother. As is said in many refuge prayers, ‘For all sentient beings who have been my mother, I take refuge.’

Another possibility is that you can also meditate on the love a mother has for her only child, and in the same way extend this feeling to all sentient beings.

Once you have done this, the next step is to begin to give rise to compassion. Understanding the kindness shown to you by your mother, you would never wish to see your mother suffer in any way. This wish to remove your mother from all suffering is compassion. Put yourself in her place, feeling her troubles and whatever hardships she has to suffer. Once this feeling of compassion has arisen in your heart, then you can extend it to others until it comes to embrace all living beings. One genuinely understands the suffering of others and truly aspires to remove them from suffering.

In this state, one is ready to take refuge. Here it is important to understand that you can only take true refuge in a truly free being. It won’t ultimately help you to take refuge in all the different worldly gods, just as a petty lord cannot truly protect you in the way a king can.

There are also other mind trainings you can also do to prepare in meditation for the taking of refuge. It is very helpful to reflect on the benefits of altruism as opposed to the apparent benefits of self-interest. All misfortune and suffering actually comes directly from pursuing one’s own interest at the expense of what might be best for others.

It is equally true that all benefit and good fortune in fact derives from putting the welfare of others first. What it all comes down to is that if you work only for your own benefit you end up making trouble for yourself. Working for others guarantees that good will come to you in the future.

Likewise, the practice of virtue is an essential part of training one’s mind in the dharma. For example, if you has been generous in the past, you will be experiencing prosperity and abundance in the present. If we have been patient in the past, then whoever sees us will automatically be attracted to us and feel positively toward us, giving us power and influence.

Of particular importance is the training in ethical conduct. If one does not practice ethical discipline in this life, it is difficult to gain future human births. Our birth as human beings at this time is due to some previous practice of moral discipline. Such discipline is the true foundation for any and all real qualities to arise.

The basis for this discipline is the practice of virtue. In practice, this means renouncing the ten non-virtuous deeds. These are: (1) killing, (2) stealing, and (3) sexual misconduct for the body; (4) lying, (5) slandering, (6) speaking harsh words, and (7) idle gossip or meaningless speech for the deeds of one’s speech; and (8) thoughts of avarice and covetousness, (9) malicious thinking which wishes others harm, and (10) mistaken beliefs or wrong views, for the deeds of one’s mind.

The ten virtuous actions of body, speech, and mind arise naturally when one refrains from the ten types of negative deeds. Hence we can see that embracing virtuous discipline is also another basis for the taking of refuge. In this approach, whatever actions you do, they are all offerings and service to the Buddhas.

Now that we have discussed some of the trainings that are the basis for taking refuge, what are the objects in whom we take refuge? They are the three jewels. The first jewel is the Buddha, who possesses the three kayas, or the enlightened body, speech, and mind.

The Buddha is said to possess three kayas or ‘bodies’ of enlightenment. The Buddha’s Dharmakaya is like the vastness of the sky or space. The Buddha’s Sambhogakaya manifests without Buddha ever straying from Dharmakaya-it is like the moon in the sky. The Buddha’s appearance as the Nirmanakaya of flesh and blood is like the moon reflected in a pool of water.

The second jewel is the Dharma. This is the tripitaka, the three baskets of scriptures. We take refuge in the Dharma because the realization that arises in the minds of practitioners is based on the understanding of the scriptures. The third jewel is the Sangha, the enlightened community, the Arhats, Bodhisattvas, and Deities.

One who has taken refuge is surely and steadily following the path that leads to enlightenment. We take refuge for all sentient beings. This brings our refuge to the level of the Mahayana or great vehicle, which wishes to save every living being.

Buddhahood, enlightenment, is attained through the realization of selflessness, which includes the realization of the emptiness of all phenomena. Training step-by-step and accumulating merit helps us to be able to realize emptiness.

For this, one needs to cultivate the firm resolution to attain the state of enlightenment. It is also necessary to generate the precious bodhichitta. In order to be able to generate bodhichitta, it is necessary to cherish the welfare of others. It is often said in the teachings that all suffering originates from selfishness, while all happiness comes from valuing and seeking the welfare of others. This cherishing of the welfare of others can then lead to bodhichitta, the altruistic motivation to free all beings from suffering and establish them in the state of enlightenment.

It is further said that all of the teachings of the Buddha can be understood in terms of the law of karma, the law of cause and effect. If you sow seeds of virtue, this will bear the fruit of fortunate results and positive circumstances. If you cultivate non-virtuous behavior, it will lead to unhappiness.

In Buddhism, we speak of the importance of the law of cause and effect. In Christianity, the emphasis is on faith in a god. But this faith is itself is still a cause, a virtuous cause, so happiness can indeed be derived as the effect or result of a cause, which is cultivating faith. So, in fact, the Christians are also speaking of the law of cause and effect. These two religious teachings may use different concepts and yet share some very similar ideas.

When one receives empowerment and does the practice of Green Tara, she should be seen with the faith that she is the embodiment of all the enlightened activities of all the Buddhas. Thus one may learn to pray to the Bodhisattva Goddess Tara. Beyond any doubt she is able to allay and pacify all fears.

Both Tara and the female Buddha Vajrayogini are one in essence, since both are wisdom goddesses, enlightened ones. Even if one is not able to practice all the details of the eleven yogas of Vajrayogini, one who knows how to really pray deeply to the goddess Tara will receive the same benefits.

Often together with refuge and generating the wish to save all beings one also recites the seven-branch prayer, which is found near the beginning of many sadhanas. The seven branches are: paying homage, making confession, rejoicing in the virtues of others, resolving the bodhichitta enlightenment thought, requesting to turn the wheel of dharma, requesting not to pass into nirvana, and dedication of merit. Each of these branches reveals an important component of the path.

Having taken refuge and paid homage, one sees Tara as the sole object of refuge to whom you entrust your faith. This is the first of the four powers of confession, which is the second branch. The first power of confession is the ‘power of the shrine’. Now one is ready to confess misdeeds with strong remorse, like one who has mistakenly taken poison and so has genuine regrets. You see how harmful it is to have committed such misdeeds, and, with remorse and contrition, you confess. This is the second of the powers of confession, the ‘power of regret’

The third power of confession is the ‘power of the antidote’; in short, this means promising with sincerity never to repeat the negative conduct again. As a result of this, all negativities will be fully repaired and virtue will be restored and revived. This is the fourth of the powers, the ‘power of renewal or restoration’. Unless we confess negative deeds, we keep on continuously accumulating the causes of suffering.

An example of the third of the seven branches, the branch of rejoicing in virtue, is illustrated by the story of a beggar who rejoiced in the merit of a king presenting a lavish feast for the Buddha. By his rejoicing, the beggar gained even greater merit than the king himself. Similarly, if you know of someone who has completed the recitation of many millions of mantras, then if you rejoice in their practice, you are able to share in their great merit.

This illustrates that even without great effort on one’s own part, through rejoicing in the merit of others, one is able to gain vast stores of merit.

Another of the seven branches is the request to the Buddhas to turn the wheel of Dharma. Without such requests, the teachings do not reach sentient beings. This is illustrated in the life of Shakyamuni Buddha.

When Buddha became enlightened, he made a famous statement that is recorded in the sutras:

“I have found a Dharma which is like nectar; it is uncompounded clear light, profound and peaceful, beyond conceptual elaboration.
Were I to explain it, others would not understand, and so I shall remain in the forest without speaking.”

In response to this, the god Brahma, the creator, requested that Buddha turn the wheel of Dharma according to the particular needs of the varieties of sentient beings.

The final of the seven branches is dedication of merit. Dedication of merit is the most important of all of the seven branches. Whatever meditation, whatever practice or virtuous deeds one performs, we should always dedicate the merit so that our virtue is not dissipated.

Unless you dedicate the merit, however great it may be, it will not be of much benefit compared to merit which has been dedicated, and the result of our actions may even lead somewhere else! On the other hand, however small a virtue or meritorious deed one may have performed, by dedicating its merit, the benefits will go on increasing and increasing.

For example, however small an act of generosity, such as just giving a drink of water to a thirsty person, if followed by dedication of merit, it will go on increasing one’s store of virtue. Without dedication, even the virtue gained through great deeds is easily exhausted.

The Buddhist scriptures teach that so much as a moment of anger can destroy great stores of undedicated virtue. Anger is the most destructive of the afflictive emotions. We dedicate whatever merit we generate immediately so that it cannot be destroyed by our negative thoughts, words, and deeds.

It is taught that patience serves as the antidote to anger. The virtue accrued through the practice of patience is immense. Whatever abusive words may be spoken to you, simply practice patience.

Since this is so important, let us pause here to consider the virtues of practicing patience. Patience is counted as one of the six or ten paramitas, the perfections of the Bodhisattvas. There are three types of patience. The best of the three is to know the emptiness of all things. Next best is non-retaliatory patience, where one does not retaliate or take revenge on others who have abused or behaved badly toward oneself. This means that one voluntarily accepts whatever suffering or harm may be heaped upon oneself without striking back.

Practicing patience is one of the highest forms of asceticism. Through this practice, all aggression will be pacified by itself. When two communities are in conflict, if one of these is able to exercise patience, the strife between them can diminish and gradually subside all together.

Patience is sometimes thought of as the highest of all virtues; it is very sacred. If one has practiced patience, it leads directly to being born with a beautiful form. Though we think being born beautiful is due to some kind of heredity from our parents, in fact it is largely due to the merit of practicing patience in one’s previous lives.

Indeed, the good fortune of being born as a human being is due to the performance of ethics, of moral deeds, in one’s previous lives. But not all humans are born with a beautiful form; it is only those who have practiced patience who are graced with such an appearance.

Those who are patient are generally admired by everyone; from kings and dignitaries down to the most ordinary person, all will respect one who is patient. This is because patience consumes one’s anger, the cause of the worst suffering. There is no non-virtue like that of anger and hatred; it destroys all seeds of virtue. In contrast, practicing patience destroys anger and hatred. There really is no virtue that can match the virtue of patience.

Another of the six or ten paramitas or perfections of the Bodhisattvas is the perfection of diligence. Whatever you undertake, you must apply diligence to the task. If you have diligence, you can even make a hole in a rock using your hands. The practice of diligence in this life will enable one to do things quickly and successfully in future lives, without facing many obstacles.

Yet another of the paramitas or perfections is the perfection of concentration. The benefits of the training in concentration are that one becomes contented and peaceful and easy-going. One finds one’s mind easy to tame, and things are fine and as they should be. These are some of the virtues of the positive karma that arises through the perfection of concentration.

Especially important is the prajna paramita, the perfection of wisdom. It gives one the ability to discern matters with mental clarity and clear reasoning.

The law of karma, of cause and effect, is infallible; it will never let you down. Non-virtues definitely do create unhappiness. Even if one has the good fortune to be born as a human being, if non-virtuous causes are present in oneself, these will perpetually create suffering, even if one gains higher rebirth, such as that of a human being.

The realms of suffering such as the hells are the result of one’s own wrong thoughts and deeds. There are no ‘places’ such as the hells. The hellish fires of the hot hells are the manifestation of unresolved anger and negativity stored in the mind. These karmic accumulations manifest as what appears to be a real world or realm that one must experience. Due to negative karma, one has a distorted perception of all of reality, not realizing that whatever reality one seems to be experiencing is in fact created by one’s own mind.

All meditation practices must be structured according to the three excellences: that which is virtuous in the beginning, that which is virtuous in the middle, and that which is virtuous in the end.

In meditation, the most important thing is meditation on emptiness. All the attainments of the Buddhas are the result of meditation on emptiness. We ourselves have not become Buddhas because we have not effectively meditated on emptiness.

What is virtuous in the beginning is refuge. What is virtuous in the middle is the main part of the practice. What is virtuous in the end is the dedication of merit. Hence we can see that the taking of refuge is the basis of all further practice.

In the Earlier Translation school they speak of nine vehicles of Buddhism, which includes six tantric vehicles, while in the Later Translation schools they speak of four vehicles or classes of tantra: kriya or action tantra; charya or performance tantra; yoga tantra; and anuttarayogatantra or unsurpassable yoga tantra.

In the practice of Kriyatantra, one visualizes the deity, such as the goddess Tara, in the space above and in front, and thinks of oneself as a loyal subject supplicating a king or queen, hoping to receive their kindness. This is the nature of the relationship of the meditator and the deity in Kriyatantra. In Charyatantra, you would regard the goddess as a friend, one who you ask for some favor or assistance or blessings. In Charya or performance tantra, the relationship between the meditator and the deity is like that of a friend to a friend.

In Yogatantra, one is unifying one’s own nature with the nature of the deity, unifying one’s own appearance with the appearance of Tara. In Anuttarayogatantra, one does not view oneself and the deity as separate in nature. Based on this, one transforms one’s ordinary body, speech, and mind into holy Tara’s body, speech, and mind.

In order to do this, you must have received the permission-initiation. This is what enables you to transform your ordinary body into the divine body, to transform your ordinary speech into enlightened speech, and to transform your mundane thoughts into the wisdom of the goddess Tara through meditating on emptiness.
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Special Benefits Bestowed by Tara And the Mother Goddesses
The practice of Tara is said to have many different extraordinary powers of blessing, and is particularly effective in a wide variety of situations. For example, it is said that at the end of an aeon or cycle of time, when hardships and calamities may increase, the mantra and puja rituals of Tara are very essential. Anyone can recite the prayers of Tara and it brings great benefit.

As we recounted earlier, in a prior era at the beginning of our aeon, the Buddha Mahavairochana was the Guru, the spiritual guide, of Tara. Buddha Vairochana blessed Tara and prophesied to her that at the end of the aeon, in those lands and worlds where pujas, prayers, and rituals of Tara are recited, as a result of these prayers, the many diseases, troubles, and disturbances caused by evil spirits and by human beings would be pacified and resolved. I feel that the practice of Tara is the most important and essential of all practices in such times.

Other goddesses also very helpful in this regard is Marichi, or Ozer Jemma, and the well-known goddess of spiritual healing, Parna Shawari. Their prayers and mantras bring the same power and benefits as those of Tara. They are basically the same goddess, Prajnaparamita, in different manifestations.

Of Tara, is said that not only diseases and disturbances caused by evil spirits, but also fighting, wars, conflicts and arguments may also be pacified and resolved by the power of her practice. All such obstacles and related difficulties can be removed through the blessing of the prayers and mantras of these goddesses.

Ozer Jemma and Parna Shawari as well as Yudon Drolma, are particularly effective forms of the goddess to practice in order to protect against and heal all kinds of diseases. They are especially important to protect against thieves and criminals, and to heal the suffering caused by strife and conflict.

It is said that these puja prayer rituals and mantra recitations are particularly important when we come to the end of an age or cycle of time. For such times, the practice of Guru Rinpoche is widely recommended, but Tara, Ozer Jemma, and Parna Shawari are also extremely important.

In times of the threat of wars, epidemics, strife, and so on, it is very important that the mantras of these three goddesses be put on prayer flags and hung in the air, as much as people are able to do this. People from all walks of life should do this and say these mantras as much as possible. Along with the prayers of Guru Rinpoche, these practices are the most effective in such times and situations as we are speaking of. This has been stated in many scriptures.

One who offers praise to Tara is truly intelligent. Whether early in the morning or late at night, if one offers the praise to the twenty-one Taras, such as offering two, three, and then seven repetitions of the prayer, totaling twelve recitations of the praise to the twenty-one Taras, all wishes can be fulfilled. This is how it is in the Four Mandalas’ Ritual of Holy Tara “The Illuminating Lamp”. In this puja one repeats the praise twice, then three times, then seven times.

When it is said that all one’s wishes will be fulfilled, it means that if you need a child, you’ll get one. If you have financial needs, these will be met. Whatever wishes you have, all of them can be fulfilled through praise to Tara. Actually, one doesn’t need more than this practice; it accomplishes everything!

You only need to try it out, to test it, in order to allay your obstacles. All of your obstacles and difficulties, however many there are, can all be removed and relieved through offering praise to Tara. Through praying to Tara, all potential obstacles are powerless to cause you harm; they are naturally pacified. Nothing can get to you or harm you in any way; you become impenetrable, unassailable.

There is no doubt that Tara is very swift in allaying obstacles. It is an especially close and rapid method for female practitioners. Tara and the female Buddha Vajrayogini are of the same essence; Vajrayogini is also a rapid method of gaining accomplishment. All the activities of the Buddhas are embodied in Tara, contained in her, complete in her.

You have now been empowered to meditate on yourself in the form of Green Tara. Your speech can be transformed into mantra, your thoughts into wisdom. You are no longer an ordinary being; your body, speech, and mind have been completely elevated into the exalted state of Tara herself, into the form, mantra, and wisdom of Tara.

The words of the praise to the twenty-one Taras are not the intellectual composition of scholars. They are spoken directly by Buddha Mahavairochana and Buddha Shakyamuni themselves. Please recite the praise to Tara as much as you are able to in the course of your everyday life. If you are unable at any time to recite the praise, try to recite the mantra of Tara, OM TARE TUTTARE TURE SVAHA.

At the minimum, at least you can recite “Tara, Tara, Tara ¡K”, or you can say “Tare, Tare, Tare¡K”, just repeating her name. When you call out someone’s name, don’t they give you their attention? By calling on Tara by name, she will certainly hear you and respond. Don’t just do it because I say so, but by all means, do it!


女人要………………….

Posted On 02/05/2009

from yymr1982…………

女人从小到老,都要有意识的去精心打造自己,细心雕琢自己的心灵。在成长过程中,要给自己设定一个思想行为框框,时刻调试、约束自己,使自己变得更加完美。 要想成为一位亮丽无瑕,如同美玉般的女性,光靠外表是不够的。而要从您的外表能透露出您内在的完美,内外合一,才会体现您的优势所在,才会靓丽多彩,才会使人敬佩爱怜。 您要想把自己打造成为,古典和现代相结合的时尚女性,请注意修正自己,要多优少劣。尽量做到以下方面:

 

 

多一分刚强,少一分软弱。

多一分自信,少一分自卑。

多一分稳重,少一分张扬。

多一分忍让,少一分霸道。

多一分宽容,少一分狭隘。

多一分端庄,少一分轻狂。

多一分糊涂,少一分敏感。

多一分诚实,少一分谎言。

多一分信任,少一分猜疑。

多一分原谅,少一分挑剔。

多一分温柔,少一分强势。

多一分自律,少一分散慢。

 

多一分真诚,少一分虚伪。

 

 

多一分爱心,少一分记恨。

多一分理解,少一分埋怨。

多一分成熟,少一分幼稚。

多一分智慧,少一分愚昧。

多一分沉默,少一分唠叨。

多一分体谅,少一分抱怨。

多一分交往,少一分孤独。

多一分聪明,少一分愚笨。

多一分忍耐,少一分焦急。

多一分责任,少一分放弃。

多一分原谅,少一分报复。

多一分谦让,少一分私念。

多一分勤奋,少一分懒惰。

多一份细心,少一分大意。

多一分热情,少一分冷漠。

多一分施舍,少一分贪欲。

多一分快乐,少一分悲伤。

多一分谦虚,少一分傲气。

多一分学识,少一分无知。

多一分希望,少一分沮丧。

多一分踏实,少一分浮浅。

多一分心志,少一分焦虑。

多一分冷静,少一分狂躁。

多一分矜持,少一分轻率。

多一分爽朗,少一分忧郁。

多一分喜乐,少一分感伤。

多一分自尊,少一分鄙视。

多一分自爱,少一分伤害。

多一分善良,少一分怨恨。

多一分忠厚,少一分薄情。

多一分宽宏,少一分嫉妒。

多一分柔情,少一分强硬。

把以上多一分优势,少一分劣势。

 

深深刻在心版上,时刻提示自己,工作和生活中遇到任何事情,切莫慌乱茫然。针对事态的轻重缓急,去调整自己当时的情绪,头脑清楚,判断准确,以积极向上并能维系他尊和自尊的心态,去处理事务。 不能盲目应和,不能草率决定。免得精神受挫,情绪混乱,造成整体伤害。 总之无论做什么事,都要考虑即要尊重他人,也要善待自己。把自己从里到外打造成,如同美玉一般圣洁无瑕!尽量做到完美无缺!

 

IF a woman can be like above…i give 100 MARKS…

but……………………………………..


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。


修行著魔???

Posted On 27/03/2009

修行著魔有二個原因: 一是「宿障深厚」,欲除過去生中的業障,唯有老實念佛。 二是「不用善心」,喜歡神通、感應、不老實,這樣最易著魔。大家要知道佛菩薩皆有神通,但不用神通,因魔亦有魔通,若以神通作佛事,則成佛魔混淆不分。修行主要在修清淨心,心不清淨,魔便有機可乘。 (節錄 淨空法師語錄)


Five Mindfulness Trainings

Posted On 23/03/2009

The Five Mindfulness Trainings were developed during the time of the Buddha to be the foundation of practice for the entire practice community, including monastic and lay members. The basis for the trainings is mindfulness. All Sangha members  are requested to observe these trainings to support our practice of mindfulness and living harmoniously together.

The Five Mindfulness Trainings protect our freedom and make life beautiful. As guidelines for our daily lives they are the basis of happiness for individuals, couples, families and society.

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The First Training: Aware of the suffering caused by the destruction of life, I vow to cultivate compassion and learn ways to protect the lives of people, animals, plants and minerals. I am determined not to kill, not to let others kill, and not to condone any act of killing in the world, in my thinking and in my way of life.

The Second Training: Aware of the suffering caused by exploitation, social injustice, stealing and oppression, I vow to cultivate loving kindness and learn ways to work for the well-being of people, animals, plants and minerals. I vow to practice generosity by sharing my time, energy, and material resources with those in real need. I am determined not to steal and not to possess anything that should belong to others. I will respect the property of others, but I will prevent others from profiting from human suffering or the suffering of other species on earth. The Third Training: Aware of the suffering caused by sexual misconduct, I vow to cultivate responsibility and learn ways to protect the safety and integrity of individuals, couples, families and society. I am determined not to engage in sexual relations without love and a long-term commitment. To preserve the happiness of myself and others, I am determined to respect my commitments and the commitments of others. I will do everything in my power to protect children from sexual abuse and to prevent couples and families from being broken by sexual misconduct.

The Fourth Training: Aware of the suffering caused by unmindful speech and the inability to listen to others, I vow to cultivate loving speech and deep listening in order to bring joy and happiness to others and relieve others of suffering. Knowing that words can create happiness or suffering, I vow to learn to speak truthfully, with words that inspire self-confidence, joy and hope. I am determined not to spread news that I do not know to be certain and not to criticize or condemn things of which I am not sure. I will refrain from uttering words that can cause division or discord; or words that can cause the family or the community to break. I will make all efforts to reconcile and resolve all conflicts, however small.

The Fifth Training: Aware of the suffering caused by unmindful consumption, I vow to cultivate good health, both physical and mental, for myself, my family, and my society by practicing mindful eating, drinking and consuming. I vow to ingest only items that preserve peace, well being, and joy in my body, in my consciousness, and in the collective body and consciousness of my family and society. I am determined not to use alcohol or any other intoxicant or to ingest foods or other items that contain toxins, such as certain TV programs, magazines, books, films and conversations. I am aware that to damage my body and my consciousness with these poisons is to betray my ancestors, my parents, my society and future generations. I will work to transform violence, fear, anger and confusion in myself and in society by practicing a diet for myself and for society. I understand that a proper diet is crucial for self transformation and the transformation of society.

from &gt;&gt;&gt;&gt; Zen Master Thich Nhat Hanh


灵宗堂

Posted On 20/03/2009

After much struggle, 灵宗堂 is finally set up…….. The objective of setting up this 灵宗堂 is to  provide a proper place for me to impart 灵修,so that all the 灵修者,can hv a peace of mind  while cultivating I have a vision or shall i say, i hv a dream……..i wish to gather all 启灵者and 强灵者 to give them proper training and let them become a shining stars in their own society….not only they themselves become “awaken” but also to shine on people who hv affinity with them…n to  “wake ” them up…too……. 灵宗堂 is not going to be a temple for praying..its a centre…a place to 灵修……… 灵修is not a religion……..but 灵修 can be done thru religion… though i adopt a buddhist way of teaching…but it is not restricted to only buddhist………. there are alot of 强灵者in other religion as well…. to me all 强灵者 are gems……..they r ppl who create miricles and hopes to ppl around them… ppl with 强灵 are lucky ppl with inborn gift …. however many 强灵者are “deeply” buried…..no guide was given to them to unveil their gift…many jus wasted it…wasted this life of recarnation…some though had unveil it but used it in wrong ways thus accumulated more bad karma than good……..   灵修is tough…it is basically 建身,净心,强灵.... in our this mandune world, doing the above is near to  impossible..it will be even more tough if u r doing it alone. 灵宗堂..is also a gathering place for all the 灵修者, so that each n every 1 there will gives support and assistance to one another..making 灵修 easier…. However, what i fear most is seeing 人性...in  灵宗堂………. so i really urge all my fellow mates of 灵宗堂…to only bring 灵性...there..n leave your 人性 aside..when u r there..ofcos..it will be an ultimate joy..if u already free of 人性…….hahaha……….


Tashi Delek~~~~~~~~~~~~~~‏

Posted On 12/03/2009

Yo guys……bk…   The Khata boy          


Away~for retreat

Posted On 20/02/2009

Will be going for a retreat in India….. will continue my consultations after I come back, so those who I still own “appointments”….pai say …..do wait for me patiently… As for those who is cultivating Ling, if you have encounter any problems in your cultivation, you can contact Jeff ya……..   TaTa~~~~~~~~


Ting~~~~Ting~~~~Ting~~的风玲....

Posted On 18/02/2009

wind chimes is one of the common tools I used to solve fengshui problem…for my client… Many do know that in 飞星风水,its use to ease 五黄煞....but in actual fact…it can b use in more ways..than that… Many was told that its not advisable to hang windchimes at hm cos it will attract spirit….well i do agreed..windchimes is not easy to use..as only certain areas it can be use..n it will produce great useful effect…for the house..   Suzanna..was an old client of mind..I did a FS consultation for her abt 1 plus yr ago…she was then married 8 yrs with no kids…the main reason she engage my service , is hoping i can use fengshui to help her… Helping ppl to get pregnant by means of fengshui was all along my forte…cos i think it gt to do with my KMT practise ages ago…. for suzanna, I used windchimes as a fengshui tools to help her..and 3 months after my visit, she was preganant… the called and thank me..n i remembered clearly…i reminded her not to remove the fengling unless she is moving away, if not keep it there till her kid turn 7…… called me recently..her kid was in ICU…as its intestine was inflammation.. i went to her house..n realise the windchimes was gone..i ask her abt it..she told me the nanny found the feng ling eeriee and requested to remove it…so they remove it….i shouted at her..didnt i remind her not to….she say, she forgot….. i did a scan for the baby..thats it….a irrespondsible mother hv sent her kid to doom…………….its too late to replace the feng ling..   i had jus finish folding a lotus using 往生纸....for the kid cos the kid will pass away in 3 days time..n i wun be in sg….hope this lotus will be able to sent it to pureland…


无常………..

Posted On 13/02/2009

well….as a buddhist as a cultivator…we all should understand and accept…无常…nothing is permenant….. well..jus exp another 无常 today….a usual…cultivation place..is no longer available…hv been anticipating this day…and it come without warning… its also a common problem for many cultivator….a common 障碍…. if not a 场,a cultivation place…then it will be the   >侣, the cultivation companions…its never easy to hv people with the same mindset cultivation together.. >道,the way of cultivation…..its never easy to find a way of cultivation that suit u >师,your mentor…..its never easy to gt a mentor..   cultivation..is expected to be full of challenges and obstacles.. only when u can pass them 1 by 1..then u will be able to hv good relization…….. 修行……………………….修心…………行道……….. erm….i really like this obstacle…cos i sense that its triggering me….. yeah!………..


sera jey monastery

Posted On 10/02/2009

http://www.serajeymonastery.org/     Sera was founded in 1419, by Jamchen Chojey (Sakya Yeshe), a disciple of Tsong Khapa. Like the Drepung and Ganden monasteries, it had several colleges: Sera Mey Dratsang, built in 1419, gave basic instruction to the monks. Sera Jey Dratsang, built in 1435, was the largest, and was reserved for wandering monks, especially Mongol monks. Ngagpa Dratsang, built in 1559, was a school for the teaching of the Gelukpa tantras. Sera housed more than 5,000 monks in 1959. Although badly damaged following the invasion of Tibet and the Cultural Revolution, it is still standing and has been largely repaired. In 2008, it housed 550 Buddhist monks, but the number dropped to only a handful after the 2008 Tibetan unrest. [2]. After the Chinese invasion of Tibet and the destruction of the majority of the monasteries in Tibet, Sera monastery was re-formed in Bylakuppe, India, near Mysore. Because none of the monks of the Ngagpa Dratsang (Tantric College) survived the invasion[3], only the Sera Mey College and Sera Jey College were re-formed in India.[4] Graduates of Sera Jey College who are known in the West include:

  • Geshe Lhundub Sopa, professor emeritus at the University of Wisconsin, Madison
  • Geshe Rabten, an eminent monk who directed Tharpa Chloing Buddhist Center in Mont Pelerin, Switzerland
  • Lama Thubten Yeshe, founder of the Foundation for the Preservation of the Mahayana Tradition (FPTM)
  • Geshe Kelsang Gyatso, founder of the New Kadampa Tradition
  • Lama Thubten Zopa Rinpoche, a student of Lama Yeshe and presently director of FPMT

Graduates of Sera Mey college who are known in the west include:


路過天堂

Posted On 04/02/2009

西藏老人阿姆丹在哲蚌寺裡,推著轉經輪,口裡念著佛號,儼然已知自己將不久於人世。他決定帶著愛犬再到草原散一次步。走著走著竟在他熟悉的草原上迷了路,走了一段路後,看見天光射下處有座大理石砌成的城堡,門前道路由金磚鋪就。「請問,這是那裡?」阿姆丹問道。「天堂。」看門人回答。「那一定有水喝吧?我們走了很遠的路。」「進來吧,我馬上給你水。」看門人緩慢地推開大門。「我的朋友可以一起進來嗎?」阿姆丹指著狗問。「對不起,我們這裡不允許寵物進入。」阿姆丹沉默了一會兒,想到狗多年來的忠誠,不能就這樣扔下牠。他謝過看門人,帶著狗繼續前。

不久,阿姆丹看見一間破屋,裡頭還有個婆婆。「請問,妳這有水喝嗎?」「那邊有水龍頭,你可以喝個痛快。」婆婆說。「我的朋友可以進去嗎?」阿姆丹指著狗問。「歡迎你們喝!這裡簡陋卻是天堂。」婆婆說。「不對呀?我們剛剛路過天堂。」阿姆丹說。「告訴你吧,那是地獄!」「他們先把關,替我們把那些為了利益而捨棄良心和原則的人都挑走了。」

人生,是一個存在的過程。是一個不以生為始,不以死為終的過程。考驗我們的不是生死,是那個漫長的過程。過程中,你如何待人處事,卻深深影響終點。 


Happy new year 2009~~~~

Posted On 29/01/2009

phew…finally can comfortably sit dwn to blog liao…   Recieved alot of calls from friends and clients..asking me many Qns abt this new year… maybe..i will jus creat an FAQ here 😛     Q1: This year who 犯太岁? A: many teachers in the market hv clearly state in their “annual tong sheng” that ppl who born in the year of cow,dragon,goat and dog 犯太岁 however……..Zacken99  dun agreed loh… manytimes..ppl only consider abt the year pillar when toking abt 犯太岁..its not true…this year is cow yr..cow is 丑, 丑 直冲 with 未(goat) 丑刑冲with 戊(dog) 丑害冲with 午(horse) 丑向破with辰(dragon)   so from the above infor, you go look at your own ba zi analysis, if the 4  地支, (all the 4 pillar) of your ba zi template coincide with the above , then…your r consider 犯太岁….if not u r safe 🙂 Q2: Do i need to invite Zacken to my house to see fengshui again this yr..though i hv jus invite him over last yr.   A: No  need to ..unless you hv make a big chages to your house…   usually when i see fengshui for ppl i will plan for 20 year , for this era, i will plan for u till 2024…. I dun advise or agreed with the theory of every year see fengshui n every year must buy new fs product…these r merely commercial gimmicks of the market geomancer..hoping to recieve more funding to pay their shop rental… as long as your house hv nicely analysis and 化煞,增益…for this period 8, you r safe… many follow the commercialize geomacer theory upon annual stars…thus..every year change this change that…in the end dun noe..is 改变磁场or become…被磁场摆步loh…. if a geomancer..cannot come up with a 步局for one whole大运and needed to redo it every year…well, there is only 2 possibilities for this geomancer…1> 骗吃….2>功力不到家……..   Q3> i heard that this year whole year is earth energy…and its good to use more metal energy..is it true??   A> its true that this year is a 己丑year…a year full of earth… earth produce metal..thus metal can ease earth… however…different ppl hv different ba zi  n each hv their own useful element.. eg… a weak wood person is already very jia lat in this full of earth year liao..if he still go use metal…he will only”死得更快”…so please…remember..use the element according to your own ba zi…   Q4>  hw is the economy this year..?   A> from my analysis…this year is not a wish fullfilling year..infact..more world problem will surface after july..ppl dealing with shipping industry, water element stuff will face great challenges..   Q5> how or what can i do make sure my luck is stable in 2009?   A> well as i always say…increase your useful energy and decrease your karmic debts……. apply ur useful element in your daily 衣,食,住,行………… do more volunteer work, eat less meat (best dun eat meat), chant more…. excersise more… any more Qns for this new year???????


Sutra of the Past Vows of Earth Store Bodhisattva

Posted On 28/01/2009

http://www.veoh.com/videos/v6303762xPw7BWfy


楞严咒之五大心咒(佛教里最尊最贵最有用的咒)by 宣化上人

Posted On 20/01/2009

叱chi 陀tuo 你ni 、阿a 迦jia 啰la 、 密mi 唎li 柱zhu、 般bo 唎li 怛dan 啰la 耶ye 、 儜ning 揭jie 唎li 宣化上人:佛教里最尊最贵最有用的咒: 这五句咒叫五大心咒,是五方佛的心咒。这五大心咒专破天魔外道的一切咒术。 一.叱陀你 : 断他咒术破罗网 解除横死消灾障 救拔一切冤苦业 清净光明更吉祥。 二.阿迦啰 : 无上大悲心印文 西方莲华部众神 更加慈悲兼喜舍 妙运巧夺造化功。 三.密唎柱 : 擎山持杵遍虚空 东方金刚镇魔军 八万四千常拥护 能使行人入大中。 四.般唎怛啰耶 : 如意轮宝妙难思 南方化生无畏施 心咒受持原形现 魑魅魍魉铁吸石。 五.儜揭唎 : 最上作法金刚心 转轮成就北方尊 智慧正定戒根本 大圆满觉人天钦。    一.叱陀你 断他咒术破罗网 解除横死消灾障 救拔一切冤苦业 清净光明更吉祥 天魔外道和一切妖魔鬼怪也有他们自己的咒术,可是你一诵这个咒,就能破他们的邪咒。所以说「断他咒术破罗网」,破魔的罗网,破魔王一切的神通。「解除横死消灾障」,本来应该横死,或者有什麽大难,水难、病难、灾难,一切的横死,好像被车撞死,飞机掉下来死,或者火车失事死,汽车失事死,这些横死,叫横难。念这个咒,横难就没有了,可以破了,所以他能破人家咒。破一切的灾障。「解除横死消灾障」,一切的难都可以消了。「救拔一切冤苦业」,什麽冤业苦业,这个咒都可以救拔。「清净光明更吉祥」,诵这个咒。可以得到清净光明妙吉祥。   二.阿迦啰 无上大悲心印文 西方莲华部众神 更加慈悲兼喜舍 妙运巧夺造化功 阿迦啰这个咒,就是无上大悲心,无上大悲咒。「无上大悲心印文」,心印这种妙法。「西方莲华部众神」,西方莲华部一切护法善神。「更加慈悲兼喜舍」,你要用大悲心、大慈心、大喜心、大舍心,四无量心用圆满啦,「妙运巧夺造化功」,你要是会用,用得恰倒好处,可以夺天地造化的功能,令这个应该死的人不死,应该坏的人不坏,不如意的事情,都能化为吉祥。这就是能巧夺造化,这种功用是很妙的。所以你们各位要知道,从这裏开始是五大心咒,是非常重要的,非常有用的,在楞严咒裏边是最重要的。   三.密唎柱 擎山持杵遍虚空 东方金刚镇魔军 八万四千常拥护 能使行人入大中 「叱陀你、阿迦啰、蜜唎柱、般唎怛啰耶、儜揭唎」这五句咒叫五大心咒,是五方佛的心咒。这五大心咒专破天魔外道的一切咒术。无论他有何妖术邪法,你诵持这五大心咒,就把他这妖术邪法破了。不单破人间的妖魔鬼怪,还能破天上的天魔外道。你遇到天魔外道,就诵此五大心咒,他就不能恼乱你的心,不论他有什麽法术都不灵验了。所以这五大心咒,在楞严咒裏非常重要,非常灵感,不可思议。密唎柱,翻译成金刚,是一百八的金刚之一。这是属於东方的金刚部,是金刚部的咒心,所以说:「擎山持杵遍虚空」,这是八万四千金刚菩萨,擎山持杵遍虚空界。「东方金刚镇魔军」,东方的金刚部,来镇服一切的天魔外道,把天魔外道镇服了,修行就容易清净,容易用功修行。所以修道要内功外德,裏头要有功,外边要培植德行。「八万四千常拥护」,八万四千金刚藏菩萨常拥护你。「能使行人入大中」,能使修道的人,得到楞严大定,常常生出真正的智慧。   四.般唎怛啰耶 如意轮宝妙难思 南方化生无畏施 心咒受持原形现 魑魅魍魉铁吸石 「如意轮宝妙难思」,这是妙宝心咒,也好像如意宝珠一样不可思议。「南方化生无畏施」,南方的宝生部变化无穷。有无畏的布施,如意宝珠普遍施给一切众,令他们都得到种种宝藏。「心咒受持原形现」,这五大心咒一念,无论什麽妖魔鬼怪皆现原形,你就可以知道他是什麽东西。「魑魅魍魉铁吸石」,无论是魑魅魍魉,或是什麽怪物,你一念这咒,就像吸铁石一样,把他吸住,他便不能变化。这真是「无上甚深微妙法,百千万劫难遭遇。我今见闻得受持,愿解三昧真实义。」诵经持咒修一切的法门都要诚心,斋戒沐浴,身心清净,息灭一切的妄想,来修这个法门,才能得到感应道交,如回应声。若你没有诚心,什麽灵验的咒也都不灵了。所以说「心诚则灵」。心若不诚则不灵。什麽叫诚?就是没有怀疑心,真正信咒的力量是不可思议的,真正信咒的力量是没有不成就的。你若有真正的诚心,修行就有成就,没有诚心就没有成就。有的人往往修行了很长时间没有什麽感应,是不是佛法不灵?或者经咒没有感应道交的力量?不是的,就因为你没有诚心,马马虎虎的,敷衍了事,苟且塞责,好像随喜大众,没有拿出真心来。所以我们学楞严咒要具足真实的心,这是最要紧的。   五.儜揭唎 最上作法金刚心 转轮成就北方尊 智慧正定戒根本 大圆满觉人天钦 儜译最上,揭唎译作法,这是「最上作法金刚心」,密咒内的金刚心。「转轮成就北方尊」,揭唎又译转轮,是大轮心咒,这是属北方成就部的成就佛所管的。「智慧正定戒根本」,修道的人有大智慧,有大定力。要有正定必先持戒,戒为最根本的基础。若没有戒,便没有定,便没有慧。「大圆满觉人天钦」,你成佛了,得到大圆满觉,人天都钦佩你,恭敬你。 这从「叱陀你」开始到「儜揭唎」 的五大心咒,其奥妙是说不完的那麽多。 1. 问题:怎样用咒对付魑魅魍魉? 答:外道的法术,妖魔鬼怪,有时或叫你头痛、牙痛、眼痛、或叫你迈不动步,头晕,发狂,乱讲话,这时你诵这咒就能破他的法术,令他的法术不灵验。并不是叫你无端端去对付魑魅魍魉。你天天心裏有个魑魅魍魉,就是没有魑魅魍魉,也会把他们招来。你心裏下请贴说:哦,魑魅魍魉,你快来,我有咒对付你呢!这是头上安头。懂得这个咒是说一旦谁遇著什麽问题,你可用这个咒把法术破了,并不是叫你天天去破。哪有那麽多魑魅魍魉,要你天天破。无论什麽魑魅魍魉,什麽法术,一遇著这个咒,他的气都散了,跑了,没有用了。你自己心裏先把魑魅魍魉请来,当然他什麽都有。心咒,心咒,就是你心裏要有咒,要乾净,什麽都没有,到要用时自然有灵验。受持并不是为著降伏妖魔鬼怪,这是好像诵持大悲咒,就是念,久而久之,不念自念,自然有一种咒的力量来护持你。甚至到时候,你诵咒不诵都有感应,因你平时修得好,所以境界来时,自然迎刃而解,什麽问题也没有了。 2. 问题:我们要念楞严咒全咒,还是这五大心咒? 答: 楞严咒是很长的咒,但是此咒每一句都有它的用途和力量。你若知道它的用途和力量,在境界来时就可单念这几句就够了。若你从头念到尾要很长的时间。这五大心咒能破魔罗网,破魔王咒术。魔罗网即禁符和咒术能令你心裏迷失正念,如南洋、泰国一带都有中蛊、下蛊毒, 俗话叫落降头的这种邪病,用五大心咒就可破之。   又如楞严经中之摩登伽黄发外道用的先梵天咒,亦有不可思议的力量,不过它是邪法,属於自私自利的咒,不是大公无私,因它不是大公无私,所以能破了它。如果是大公无私,没有一点自私自利心,这种力量谁也破不了。因为是属於正的。当我在马来西亚时,有一个人中了蛊毒有五六年,他常想自杀,常听见有人讲话,颠颠倒倒的,他来找我,我用棍子打他一下,他就吐出无数的虫子,便好了。这就是蛊毒。为什麽一棍就给打好了?因为在棍子上有很多咒的力量。要有德行才可支配这种法,若你无德行,虽也有一点灵感,终会招来祸患。若是戒律不清净,没德行,护咒神不佩服你的。虽然当时有感应,时间久了,反而遇到飞灾横祸,有想不到的果报。因此无论修什麽法都要注重德行,注重根本道德,才能使用这个法,才有力量,才安全。没有道德是不应该用的,无论什麽咒都如此。这五大心咒是百千万劫难遭遇,亦是百千万劫你遭遇了,又不能明了的一个咒。这五大心咒是最尊最贵的,佛教裏最有用的咒。无论是天魔的咒,外道的咒,鬼神的咒,妖怪的咒,旁门的咒,右道的咒,都能破,就是能破一切不能破的咒,并不是要对他们存有一种敌对的心理。而是好像打太极拳一样,用柔的力量把刚的力量消解了。无论什麽咒,用此心咒都能化了,但是对於对方还是没有损害。这五大心咒,何以叫心咒?就是从慈悲心所流露出来的,用这个咒要用慈悲喜舍的心摄受一切的众生。并不是说我念这咒是要把你打死,把你杀了,或把你消灭了,而是它把其他咒术的力量给化解了,融化了,就如冰见到阳光,自然变成水了。本来旁门外道的咒,嗔恨心所支援,你念这楞严咒就可化为吉祥,妙就妙在此。并非你一念这咒,对方就怎麽样受不了,而是楞严咒把它的力量消解了,并没有害人。咒的力量是从诸佛菩萨,和诵咒行者的心所流露出来的一种慈祥的心,所以能降服一切天魔外道….


大宝广博楼阁善住秘密陀罗尼

Posted On 08/01/2009

    经中云:彼一切有情类。由此陀罗尼威力。若读若诵受持。若佩身上若书衣中。若置幢上。若书经卷若书素叠及墙壁牌板。乃至闻声手触及影其身。及转触余人。决定当得不退转无上菩提。能于现世获无量百千功德。远离诸罪成就一切善根摧伏诸魔。于诸世间皆得敬爱。于一切处皆得供养。一切国王王子宰官后宫。并诸眷属皆得欢喜。一切沙门婆罗门亦皆欢喜。言音威肃人所乐闻。手脚柔软声相和雅。离于贫穷不受世间毒药刀杖水火等难。诸恶兽怖不能为害。无诸贼怖无劫盗怖。无旃陀罗怖无喃摩怖。行大小路悉皆无怖。无鬼神怖无罗刹比舍遮怖。无拏吉你怖无毒蛇怖。乃至一日二日三日四日。寒疟常疟一切疟病悉不著身。眼病耳病鼻病舌病。齿病唇病喉病项病。诸支分病手病背病腰病脐病痔病淋病。痢病瘘疮病髀病胫脚痛病。丁疮肿病瘰疬班病。肚痛疥病疱跛癞癣。无如是等病。无头痛不盲不瞎不伛。无横灾死。不聋不哑不被轻欺。如是等类现世不受。得无碍辩临命终时心不散动。一切诸佛现前安慰。亦不为厌祷蛊毒咒诅著。身卧安觉安。于其梦中见百千佛刹。及见诸佛并诸菩萨围绕。由此秘密陀罗尼威力故。获如是殊胜功德。(《大宝广博楼阁善住秘密陀罗尼经》) 此《大宝广博楼阁善住秘密陀罗尼》,有大威力有大殊胜,是一切如来真实法性,令诸如来圆证法身,由称此陀罗尼名号,则为已称十方诸佛如来名号,若能纔念,则为礼拜供养一切如来。 若有众生闻此陀罗尼,乃至闻名或复手触,或佩身上或纔眼视,或书经卷或书帛素,或书墙壁,一切众生若有见者,五逆四重诽谤正法诽谤圣人,彼等诸人闻此陀罗尼,决定当证无上正觉。 能于现世获无量百千功德,远离诸罪成就一切善根摧伏诸魔,于诸世间皆得敬爱,于一切处皆得供养,一切有情皆得欢喜,言音威肃人所乐闻,手脚柔软声相和雅,离于贫穷不受世间毒药刀杖水火等难。 此《大宝广博楼阁善住秘密陀罗尼》咒轮,功用甚大,举凡家中闹鬼、幼儿多病、屋内阴气重、路冲、风水不佳、生意不顺、业障深重等,只须将此张咒轮贴于门上,一切众生见此咒轮者即能灭罪增福。 http://www.56.com/w69/album-aid-4548670.html


《一切如来心秘密全身舍利宝箧印陀罗尼经》修持仪轨

Posted On 08/01/2009

  一切如来心秘密全身舍利宝箧印陀罗尼经》修持仪轨 宝箧印修持仪轨 一、鲜花、净水、香火供养 二、礼拜供养:     1、三拜三称:顶礼归依本师释迦牟尼佛     2、三拜三称:顶礼归依十方三世一切如来、应供、正遍知、明行足、善逝、世间解、无上士、调御丈夫、天人师、佛、世尊;     3、三拜三称:顶礼归依一切如来心秘密全身舍利宝箧印陀罗尼经     4、三拜三称:顶礼归依十方尽虚空界一切菩萨僧、贤圣僧、清净福田僧。     5、三拜三称:顶礼归依金刚手菩萨摩诃萨 三、持咒:     1、南无本师释迦牟尼佛(三称三拜)     2、发愿:誓度群生,令佛法不灭久住于世,特受持读诵一切如来心秘密全身舍利宝箧印陀罗尼     3、开始读诵宝箧印经(约15~20分钟,刚开始持诵可能需要30分钟) 或 只读诵宝箧印陀罗尼(宝箧印经的咒语部分)(根据时间确定念诵数量,原则上是多多益善,短则3遍,长则21遍等)   四、绕塔(以佛塔为中心,从上往下看,右绕)(不低于七圈,多多益善。也可以在第三部分开始读经或持咒时就开始绕塔,或绕塔时只念诵经题:南无一切如来心秘密全身舍利宝箧印陀罗尼经咒塔梭哈)   五、回向    将此功德回向十方法界,祈愿:三涂休息。国泰民安。邪见众生,回归正道,发菩提心。持此功德,愿共六道一切众生,皆往生无量寿佛国。   备注: 1、其它空余时间比如在路上、等车等,也可以持诵全咒或只持诵经题(经题:南无一切如来心秘密全身舍利宝箧印陀罗尼经咒塔梭哈)   2、建议所有修持宝箧印的师兄,最好每次修持时都至诚念诵一遍宝箧印经,而不单单持咒,因为佛经说了,“读诵此一卷经,即为读诵,过去现在未来诸佛所说经典”,你看功德多大!   3、宝箧印塔一般都设在佛堂(没有佛堂的,可以把塔以恭敬心放在家里清净的高处),而佛堂一般都靠墙壁,那怎么绕塔呢?这时可以把宝塔请下来放在茶几上或其它清净地方。绕塔绕佛的功德都很大,所以师兄可以善巧方便的把八十八佛像,西方三圣像、地藏菩萨像等放在中间。有一个善巧的放置方法是,茶几上的中间放一个小台子(圆形方形都可以),把塔放在小台子上,而其它佛像围绕在小台子的周围,注意要让塔比周围的高出一些。这样塔也绕到了,佛也绕到了,甚至还可以把宝箧印经也放一起呢。     一切如来心秘密全身舍利宝箧印陀罗尼 那(na)莫(mo)悉(xi)怛(dan)哩(li)野(ye)地(di)尾(wei)迦(jia)南(nan) 薩(sa)婆(po)怛(dan)他(ta)蘖(ye)多(duo)喃(nan) 唵(weng)部(bu)尾(wei)婆(po)嚩(wa)娜(na)嚩(wa)唎(li) 嚩(wa)者(zhe)梨(li)嚩(wa)者(zhe)[齒*來](zu) 祖(zu)嚕(lu)祖(zu)嚕(lu)馱(tuo)囉(la)馱(tuo) 囉(la) 薩(sa)嚩(wa)怛(dan)他(ta)蘖(ye)多(duo) 驮(tuo)覩(bu)驮(tuo)梨(li)鉢(bo)娜(na)[牟*含](mai) 婆(po) 嚩(wa) 底(di)惹(re)也(ye)嚩(wa)梨(li) 畝(mu)怛(dan)梨(li)薩(sa)磨(mo)囉(la) 怛(dan)他(ta)蘖(ye)多(duo)达(da)磨(mo)斫(zhuo)迦(jia)囉(la) 鉢(bo)罗(luo)靺(wa)栗(li)多(duo)娜(na)嚩(wa)日(ri)罗(luo) 冐(bo)地(di)滿(man)拏(na)楞(leng)迦(jia)囉(la)楞(leng)訖(ki)哩(li)諦(di) 薩(sa)嚩(wa)怛(dan)他(ta)蘖(ye)多(duo)地(di)瑟(se)恥(chi)諦(di) 冐(bo)馱(tuo)野(ye)冐(bo)馱(tuo)野(ye) 冐(bo)地(di)冐(bo)地(di)沒(mu)[亭*夜](die) 沒(mu)[亭*夜](die) 參(san)冐(bo)馱(tuo)儞(ni)參(sen)冐(bo)馱(tuo)野(ye) 者(zhe)攞(la)者(zhe)攞(la)者(zhe)懶(lan)都(du) 薩(sa)嚩(wa)嚩(wa)囉(la)拏(na)儞(ni) 薩(sa)嚩(wa)播(bo)波(po)尾(wei)蘖(ye)諦(di) 戶(hu)嚕(lu)戶(hu)嚕(lu)薩(sa)嚩(wa)戌(xu)迦(jia)弭(mi)蘗(ye)帝(di) 薩(sa)嚩(wa)怛(dan)他(ta)蘖(ye)多(duo) 訖(ki)哩(li)娜(na)野(ye) 嚩(wa)日(ri)囉(la)抳(ni)三(san)婆(po)囉(la)三(san)婆(po)囉(la) 薩(sa)嚩(wa)怛(dan)他(ta)蘖(ye)多(duo) 虞(yu) [口*皿](huo)野(ye) 馱(tuo) 囉(la) 抳(ni)畝(mu)涅(nie)梨(li) 囉(la)沒(mu)悌(ti)蘇(su)沒(mu)悌(ti) 薩(sa)嚩(wa)怛(dan)他(ta)蘖(ye)多(duo) 地(di)瑟(se)恥(chi)多(duo)馱(tuo)覩(du)蘖(ye)陛(bi)娑(suo)嚩(wa)賀(he) 三(san)摩(mo)耶(ya)地(di)瑟(se)恥(chi)帝(di)娑(suo)嚩(wa)訶(he) 薩(sa)嚩(wa)怛(dan)他(ta)蘗(ye)多(duo)訖(ki)哩(li)娜(na)野(ye) 馱(tuo)覩(du)畝(mu)捺(na)犁(li) 娑(suo)嚩(wa)訶(he)蘇(su)鉢(bo)罗(luo)底(di)瑟(se)恥(chi) 多(duo)薩(sa)覩(du)閉(bi) 怛(dan)他(ta)蘗(ye)多(duo)地(di)瑟(se)恥(chi)帝(di) 戶(hu)嚕(lu)戶(hu)嚕(lu)吽(hong)吽(hong)娑(suo)嚩(wa)訶(he) 唵(weng)薩(sa)嚩(wa)怛(dan)他(ta)蘗(ye)多(duo)塢(wu)瑟(se)抳(ni)沙(sha) 馱(tuo)覩(du)畝(mu)捺(na)囉(la)尼(ni)薩(sa)嚩(wa) 怛(dan)他(ta)蘗(ye)单(dan)娑(suo)馱(tuo)覩(du)尾(wei)部(bu)使(shi)多(duo) 地(di)瑟(se)恥(chi)帝(di) 吽(hong)吽(hong)娑(suo)嚩(wa)訶(he)       一切如来心秘密全身舍利宝箧印陀罗尼经

如是我闻。 一时佛在摩伽陀国无垢园中宝光明池。
与大菩萨及大声闻天龙药叉犍闼婆诃苏罗迦楼罗紧那罗摩[目*侯]罗伽人非人等无量百千。前后围遶。 尔时众中有一大婆罗门名无垢妙光多闻聪慧人所乐见。常行十善归信三宝。善心殷重智慧微细。 常恒欲令一切众生。圆满善利大富丰饶。时婆罗门无垢妙光从座而起。往诣佛所遶佛七匝。 以众香华奉献世尊。 无价妙衣璎珞珠鬘持覆佛上。顶礼双足却住一面作是请言。 唯愿世尊与诸大众。明日晨朝至我宅中受我供养。
尔时世尊默然许之。时婆罗门知佛受请。遽还所住。即于夜间广办肴膳百味饮食。洒扫殿宇张施幡盖。至明旦己与诸眷属。持众香华及诸妓乐。至如来所白言时至。愿垂降临。尔时世尊软语。安慰彼婆罗门无垢妙光。遍告大众宣言。汝等皆应往彼婆罗门家摄受供养。为欲令彼获大利故。于时世尊即从座起。 纔起座已。从佛身出种种光明。间错妙色照触十方。悉皆警觉然后趣道。时婆罗门以恭敬心持妙香华。 与诸眷属及天龙八部释梵四王。先行治道奉引如来。
尔时世尊前路不远。中至一园名曰丰财。于彼园中有古朽塔摧坏崩倒荆棘掩庭蔓草封户。瓦砾埋隐状若土堆。尔时世尊径往塔所。于时塔上放大光明照耀炽盛。于土聚中出声赞言。善哉善哉释迦牟尼。今日所行极善境界。又婆罗门汝于今日获大善利。

尔时世尊礼彼朽塔右绕三匝。脱身上衣用覆其上。泫然垂泪涕血交流。泣已微笑。当尔之时十方诸佛。 皆同观视亦皆流泪。各所放光来照是塔。于时大众惊愕变色互欲决疑。尔时金刚手菩萨等亦皆流泪。威焰炽盛执杵旋转。往诣佛所白言世尊。此何因缘现是光相。何如来眼流泪如是。亦彼十方诸佛大瑞光相现前。唯愿如来于此大众解释我疑。时薄伽梵告金刚手。 此大全身舍利积聚如来宝塔。一切如来无量俱胝心陀罗尼密印法要今在其中。金刚手有此法要在是中故。塔即变为重叠无隙如胡麻子。俱胝百千如来之身。当知亦是如胡麻子。百千俱胝如来全身舍利之聚。 乃至八万四千法蕴亦在其中。九十九百千万俱胝如来顶相亦在其中。由是妙事是塔所在之处。有大神验殊胜威德。能满一切世间吉庆。 尔时大众闻佛是说。远尘离垢断诸烦恼得法眼净。时众机异利益亦别须陀洹果斯陀含果阿那含果阿罗汉果辟支佛道。及菩萨道阿鞞跋致萨波若智。于如是事各得其一。或有证得初地二地乃至十地。或有满足六波罗蜜。其婆罗门远尘离垢得五神通。时金刚手见此奇特希有之事。白言世尊妙哉奇异。 但闻此事尚获如是殊胜功德况闻深理至心起信得几功德。佛言谛听汝金刚手。后世若有信男信女及复我等四部弟子。发心书写此一经典。即准书写九十九百千万俱胝如来所说一切经典。即过于彼九十九百千万俱胝如来之前久植善根。即亦彼诸一切如来。加持护念犹如爱眼。亦如慈母爱护幼子。 若人读诵此一卷经。即为读诵过去现在未来诸佛所说经典。由如是故。九十九百千万俱胝一切如来应正等觉。侧塞无隙犹如胡麻重叠赴来。昼夜现身加持其人。如是一切诸佛如来无数恒沙。前聚未去后群重来须臾推迁回转更赴。譬如细沙在水旋急。不得停滞回去复来。 若有人以香华涂香华鬘衣服微妙严具供养此经。以天香华衣服严具七宝所成。积如须弥尽以供养。种植善根亦复如是。尔时天龙八部人非人等闻是说已。各怀希奇互相谓言。奇哉威德是朽土聚。如来神力所加持故有是神变。金刚手复白佛言。世尊何因缘故。是七宝塔现为土聚。佛告金刚手。此非土聚乃是殊妙大宝塔耳。 由诸众生业果劣故隐蔽不现。由塔隐故如来全身非可毁坏。岂有如来金刚藏身而可坏哉。我若灭度后世末法逼迫之时。若有众生习行非法应堕地狱。不信三宝不植善根。为是因缘佛法当隐。然犹是塔坚固不灭。一切如来神力所持。无智众生惑障覆蔽。徒朽珍宝不知采用。以是事故我今流泪。 彼诸如来亦皆流泪。复次佛告金刚手言。若有众生书写此经置塔中者。是塔即为一切如来金刚藏窣都婆。亦为一切如来陀罗尼心秘密加持窣都婆。即为九十九百千万俱胝如来窣都婆。亦为一切如来佛顶佛眼窣都婆。即为一切如来神力所护。 若佛像中窣都婆中安置此经。其像即为七宝所成灵验应心无愿不满。其窣都婆伞盖罗网轮橖露盘。 德宇铃铎楹础基阶随力所办。或土或木若石若砖。由经威力自为七宝。一切如来于此经典加其威力。以诚实言不断加持。若有有情能于此塔。一香一华礼拜供养。八十亿劫生死重罪一时消灭。生免灾殃死生佛家。若有应堕阿鼻地狱。若于此塔。或一礼拜。或一右遶。塞地狱门开菩提路。塔及形像所在之处。 一切如来神力所护。其处不为暴风雷电霹雳所害。不为毒蛇蚖蝮毒虫毒兽所伤。不为师子狂象虎狼野干蜂虿之所伤害。亦无药叉罗剎部多那毘舍。遮魑魅魍魉癫痫之怖。亦复不为一切寒热诸病。[病-丙+历]瘘痈疽疮疣疥癞所染。若人暂见是塔能除一切灾难。 其处亦无人马六畜童子童女疫疠之患。不为横死非命所夭。不为刀杖水火所伤。不为盗贼怨雠所侵。亦无饥馑贫乏之忧。厌魅咒咀不能得便。四大天王与诸眷属昼夜卫护。 二十八部大药叉将。日月五星幢云彗星昼夜护持。 一切龙王加其精气顺时降雨。 一切诸天与忉利天。三时下来亦为供养。 一切诸仙三时来集。赞咏旋遶礼谢瞻仰。释提桓因与诸天女。 昼夜三时来下供养。 其处即为一切如来护念加持。由纳经故塔即如是。若人作塔以土石木金银铜铅。书此神咒安置其中。 纔安置已。其塔即为七宝所成。上下阶级露盘伞盖。铃铎轮樘纯为七宝。其塔四方如来形相。由法要故。一切如来坚住护持昼夜不去。其七宝塔全身舍利之妙宝藏以咒威力擢竦。高至阿迦尼咤天宫之中。塔所串峙一切诸天。昼夜瞻仰守卫供养。金刚手言何因缘故。此法如是殊胜功德。佛言当知以此宝箧印陀罗尼威神力故。 金刚手言。唯愿如来哀愍我等。说是陀罗尼。佛言谛听思念莫忘。现在未来一切如来分身光仪。过去诸佛全身舍利。皆在宝箧印陀罗尼。是诸如来所有三身亦在是中。尔时世尊即说陀罗尼曰。 那莫悉怛哩野(四合)地尾(二合)迦南(一)萨婆怛 他[薛/木]多喃(二)唵(三)部尾婆[口*缚]娜[口*缚]唎(四)[口*缚]者梨(五) [口*缚]者[齿*来](智皆反六)祖噜祖噜驮啰驮啰(七)萨[口*缚]怛他 [薛/木]多(八)驮(引)睹驮梨钵娜[牟*含](二合)婆[口*缚]底(九)惹也 [口*缚]梨(十)亩怛梨(二合)萨磨(二合)啰(十一)怛他蘗多 达磨斫迦啰(十二)钵罗(二合)靺栗多(二合)娜[口*缚]曰 罗(二合梨音)冒地满拏(十三)楞迦啰(十四)楞讫哩(二合)谛 萨[口*缚]怛他(引)蘗多地瑟耻(二合)谛(十六)冒驮野冒 驮野(十七)冒地冒地(十八)没[亭*夜]没[亭*夜](十九)参冒驮 [仁-二+尔]参冒驮野(二十)者[打-丁+罗]者[打-丁+罗](二十一)者懒都(二十二)萨 [口*缚][口*缚]啰拏[仁-二+尔](二十三)萨[口*缚]播波尾蘗谛(二十四)户噜户 噜(二十五)萨[口*缚]戍迦弭蘗帝(二十六)萨[口*缚]怛他蘗多(二十 七)讫哩(二合)娜野[口*缚]日啰(二合)抳(二十八)三婆啰三 婆啰(二十九)萨[口*缚]怛他蘗多(三十)虞[口*皿]野(二合)驮啰 抳亩涅梨(二合三十一)啰没悌苏没悌(三十二)萨[口*缚]怛他 蘗多(引)地瑟耻(二合)多(三十三)驮睹蘗陛娑[口*缚](二合) 贺(三十四)三摩耶(引)地瑟耻(二合)帝娑[口*缚](二合)诃(三十五) 萨[口*缚]怛他蘗多讫哩(二合)娜野驮睹亩捺犁(二合) 娑[口*缚](二合)诃(三十六)苏钵罗(二合)底瑟耻(二合)多萨睹 (二合)闭怛他蘗多地瑟耻(二合)帝户噜户噜吽吽 娑[口*缚](二合)诃(三十七)唵萨[口*缚]怛他蘗多(三十八)坞瑟抳 (二合)沙驮睹亩捺啰(二合)尼萨[口*缚]怛他蘗单娑驮 睹尾部使多地瑟耻(二合)帝(三十九)吽吽娑[口*缚](二合) 诃(引四十) 尔时佛说是神咒已。 诸佛如来自土聚中出声赞言。善哉善哉释迦世尊。出浊恶世为利无依无怙众生。演说深法。 如是法要久住世间。利益广多安稳快乐。于时佛告金刚手言。 谛听谛听如是法要。神力无穷利益无边。 譬如幢上如意宝珠。常雨珍宝满一切愿。 我今略说万分之一。汝宜忆持利益一切。 若有恶人死堕地狱。受苦无间免脱无期。 有其子孙称亡者名。诵上神咒纔至七遍。 洋铜热铁忽然变为八功德池。莲生承足宝盖驻顶。 地狱门破菩提道开。其莲如飞至极乐界。 一切种智自然显发。乐说无穷位在补处。 复有众生重罪报故。百病集身苦痛逼心。 诵此神咒二十一遍。百病万恼一时消灭。 寿命延长福德无尽。若复有人悭贪业故生贫穷家。 衣不隐身食不续命。[(禾*尤)/里]瘦衰蔽人所恶贱。 是人惭愧入山折采无主搹华。若磨朽木持以号香。 往至塔前礼拜供养。旋遶七匝流泪悔过。 由神咒力及塔威德。灭贫穷报富贵忽至。 七宝如雨无所阙乏。但当此时弥饰佛法施与贫乏。 若有吝惜财宝忽灭。 若复有人为种善根随分造塔。或泥或砖随力所办。 大如庵罗高四指许。书写神咒安置其中。持以香华礼拜供养。 以其咒力及信心故。自小塔中出大香云。 香气云光周遍法界。熏馥晃曜广作佛事。 所得功德如上所说。取要言之无愿不满。 若有末世四辈弟子善男善女。 为无上道尽力造塔安置神咒。所得功德说不可尽。 若人求福至其塔所。一华一香礼拜供养右旋行道。 由是功德官位荣耀不求自至。 寿命富饶不祈自增。怨家盗贼不讨自败。怨念咒咀不厌归本。 疫疠邪气不拔自避。善夫良妇不求自得。 贤男美女不祷自生。一切所愿任意满足。 若有乌雀鸱枭鸠鸽。 鸺鹠狗狼野干蚊虻蚁蝼之类。暂来塔影及踏场草。摧破惑障觉悟无明。 忽入佛家恣领法财。况有众人或见塔形。 或闻铎声或闻其名。 或当其影罪障悉灭所求如意。现世安稳后生极乐。 或人随力以一丸泥涂塔坏壁。运一拳石扶塔礩倾。 由此功德增福延寿。命终之后成转轮王。 若我灭后四部弟子。于是塔前济苦界故。 供养香华至心发愿诵念神咒。文文句句放大光明。 照触三途苦具皆辟。众生脱苦佛种牙萌。 随意往生十方净土。若人往在高山峰上至心诵咒。 眼根所及。远近世界。山谷林野江湖河海。 其中所有毛羽鳞甲一切生类。 碎破惑障觉悟无明。显现本有三种佛性。毕竟安处大涅盘中。 若与此人往过道路。或触衣风或踏其迹。 或唯见面或暂交语。 如是等人重罪咸灭悉地圆满。 尔时佛告金刚手言。今此秘密神咒经典付嘱汝等。尊重护持流布世间。不令众生传受断绝。金刚手言。我今幸蒙世尊付嘱。唯愿我等为报世尊深重恩德。昼夜护持流布宣扬一切世间。若有众生书写受持忆念不断。我等麾催释梵四王龙神八部。昼夜守护不暂舍离。佛言善哉金刚手。汝为未来世一切众生大利益故。护持此法令不断绝。尔时世尊。说此宝箧印陀罗尼广作佛事。然后往彼婆罗门家受诸供养。 令时人天获大福利却还所住。尔时大众比丘比丘尼优婆塞优婆夷。天龙夜叉犍闼婆阿修罗迦楼罗紧那罗摩[目*侯]罗伽人非人等。皆大欢喜信受奉行。 此经与大明藏兴函。仪轨离部第八。不空所译宝箧印陀罗尼经同本。 而其异不少也。此本者。遍照金刚及慈觉智证三师之请来。文义通畅也。 先亮汰和上注此本行天下。今因刻诸轨。更标藏本之异于冠。 以上木。 享和改元辛酉仲秋月  丰山勤息 快道 志  享和癸亥三月二十八日一校加笔毕               慈顺 注:遍照金刚指的就是弘法大师,其为中国惠果阿阇梨之最重要传承弟子,其尽得一切密法精髓,唐朝灭法之后,中国密法尽被日本人所接收,成为日后的真言宗。       《一切如来心秘密全身舍利宝箧印陀罗尼经》功德利益  南无一切如来心秘密全身舍利宝箧印陀罗尼经咒塔梭哈!       本经是大正藏的一经,乃佛祖金口亲宣,功德利益真实不虚,是释迦牟尼佛于末法时代救度众生的极胜妙法宝,使得末法时代福薄业重众生能够迅速消灭恶业重罪,增长福报,获大功德,大福报,一切所求,悉满所愿,现世获大安乐、大福报,命终往生净土,古今感应事迹甚多,完整保留的包括:中国潮州开元寺宝箧印塔、杭州雷峰塔地宫出土宝箧印塔、泉州九日山宝箧印塔等等。本经相当殊胜,见、闻、持、近、度(自度、度他)皆有无量功德。具体如经文所述:  

1.释迦牟尼佛和三世诸佛及所说一切经咒密印法要皆在其中“一切如来,无量俱胝,心陀罗尼,密印法要,今在其中。”“乃至八万四千法蕴,亦在其中,九十九百千万俱胝,如来顶相,亦在其中。”

 

2.读诵此一卷经,即为读诵,过去现在未来诸佛所说经典“若人读诵此一卷经,即为读诵,过去现在未来诸佛所说经典,由如是故,九十九百千万俱胝,一切如来,应、正等觉,侧塞无隙,犹如胡麻,重叠赴来,昼夜现身,加持其人。”

 

3.书写宝箧印经,即等于书写一切经“后世若有,信男信女,及复我等四部弟子,发心书写,此一经典,即准书写九十九百千万俱胝如来所说一切经典;即过于彼九十九百千万俱胝如来之前,久植善根,即亦彼诸一切如来,加持护念,犹如爱眼,亦如慈母,爱护幼子。”

       

 

4.官位荣耀,不求自至,一切所愿,任意满足“若人求福,至其塔所,一香一华,礼拜供养,右绕行道,由是功德,官位荣耀,不求自至,寿命富饶,不祈自增,怨家盗贼,不讨自败,怨念咒诅,不厌归本,疫疠邪气,不拔自避,善夫良妇,不求自得,贤男美女,不祷自生,一切所愿,任意满足。”

 

5.善夫良妇,不求自得,贤男美女,不祷自生,一切所愿,任意满足:“若人求福,至其塔所,一香一华,礼拜供养,右绕行道,由是功德,官位荣耀,不求自至,寿命富饶,不祈自增,怨家盗贼,不讨自败,怨念咒诅,不厌归本,疫疠邪气,不拔自避,善夫良妇,不求自得,贤男美女,不祷自生,一切所愿,任意满足。”

 

6.消灭贫穷,富贵忽至“若复有人悭贪业故生贫穷家。衣不隐身食不续命。[(*)/]瘦衰蔽,人所恶贱。是人惭愧入山折采无主搹华。若磨朽木持以号香。往至塔前礼拜供养。旋绕七匝流泪悔过。由神咒力及塔威德。灭贫穷报富贵忽至。七宝如雨无所阙乏。但当此时弥饰佛法施与贫乏。若有吝惜财宝忽灭。”

       

 

7.百病万恼,一时消灭诵咒念经增福延寿断烦恼的无量功德:“复有众生,重罪报故,百病集身,苦痛逼身,诵此神咒二十一遍,百病万恼,一时消灭,寿命延长,福德无尽。”

       

 

8. 诵咒解脱,地狱门破,随意往生“若有恶人,死堕地狱,受苦无间,免脱无期,有其子孙,称亡者名,诵上神咒,才至七遍,烊铜热铁,忽然变为,八功德池,莲生承足,宝盖驻顶,地狱门破,菩提道开,其莲如飞,至极乐界,一切种智,自然显发,乐说无穷,位在补处。”“若我灭后,……四部弟子,……至心发愿,诵念神咒,文文句句,放大光明,照触三途,苦具皆辟,众生脱苦,佛种芽萌,随意往生,十方净土。若人往在,高山峰上,至心诵咒,眼根所及,远近世界,山谷林野,江湖河海,其中所有,毛羽鳞甲,一切生类,碎破惑障,觉悟无明,显现本有,三种佛性,毕竟安处,大涅盘中。”

 

 

         

9.供养此经的无量功德“若有人,以香华涂香,华鬘衣服,微妙严具,供养此经,即成於彼十方九十九百千万俱胝,如来之前,以天香华,衣服严具,七宝所成,积如须弥,尽以供养,种植善根,亦复如是。”

 

10.书写此经给塔装藏开光的无量功德“若有众生,书写此经,置塔中者,是塔即为,一切如来,金刚藏窣都婆。即为九十九百千万俱胝,如来窣都婆,即为一切如来,神力所护。”

 

 

11.造塔的无量功德“若复有人,为种善根,随分造塔,或泥或砖,随力所办,大如庵罗,高四指许,书写神咒,安置其中,持以香华,礼拜供养,以其咒力,及信心故,自小塔中,出大香云,香气云光,周遍法界,薰馥晃曜,广作佛事,所得功德,如上所说,取要言之,无愿不满。”“一切所愿,任意满足。” “若有末世,四辈弟子,善男善女,为无上到,尽力造塔,安置神咒,说的功德,说不可尽”

 

 

12.礼拜供养绕塔的无量功德“若有有情,能於此塔,一香一华,礼拜供养,八十億劫生死重罪,一时消灭,生免灾殃,死生佛家。若有应堕阿鼻地狱,若於此塔,或一礼拜,或一右绕,塞地狱门,开菩提路。”

 

 


大悲咒加持水的念服法

Posted On 08/01/2009

 摘自:印光法师文钞三编卷二

 

    孝之为道,其大无外。欲令全备,非世法佛法一肩担荷不可。世法必须敦伦尽分,闲邪存诚,诸恶莫作,众善奉行。佛法必须戒杀护生,信愿念佛,求生西方。以此自行,复以化他。必使内而家庭,外而社会,一切同人,同修此法,以期现生即了生死。佛法法门无量。所有一切法门,同须断尽烦惑,方可了生脱死,烦惑若有丝毫未尽,仍然莫出轮回。唯念佛一法,全仗佛力。若具真信切愿,决定可以仗佛慈力,带业往生。较彼一切法门,其难易相差,奚啻天渊悬殊。吾人既无断尽烦惑之道力。若不以念佛求生西方,为自利利他之专注大事。则尘沙劫又尘沙劫,仍在六道轮回中。欲全孝道,固当汲汲于修持净业也。其书前曾与特生寄过许多。今八月间又寄一百本净土五经,此经当常诵,则净土法门利益备知矣。今为汝取法名为慧普。谓以佛智慧所说净土法门,普令同伦同出生死轮回,乃究竟全孝锡类也。

  大悲咒咒水治病,当发至诚恳切心,方有灵验。每日持咒之先,先礼释迦弥陀及常住三宝。如图简便,即念“南无本师释迦牟尼佛,南无阿弥陀佛,南无十方一切诸佛一切尊法一切贤圣僧”(一拜),如是三称三拜。次念南无大慈大悲观世音菩萨三拜,即念大悲咒。初一遍右手作宝手印(即右手大拇指,压第二食指,第三中指,第五小指头一节,舒第四无名指),画梵书唵[口+蓝  ]字[  ][  ]于水上。左手结金刚拳印(左手大拇指,压第四无名指下节。第二食指,第三中指,第五小指,压于大指之上。如难常结,不结亦可,或初念时至将毕时结,亦可。凡持咒时,均宜结此印。)大悲咒念若干遍,临毕再结宝手印,画[  ][  ]字。此在末后一遍大悲咒初念时画。大悲咒念毕,照大悲咒遍数,念部(上声)林(去声)二字若干遍。多念亦好。念此部林字,以祈速得圆满成就也。不贪名,不贪利,唯欲救人病苦,则便灵。有或持灵后,贪名利,或破戒,则便不灵矣。凡事无一不以至诚为根本者。 ======================================================= 因为上文并不完全是现在的白话文,弟子多番揣测之后,整理出以下的易懂、直接可操作的步骤(大悲咒建议念7遍,或21遍、49遍、108遍等): (开始) 一、南无本师释迦牟尼佛,南无阿弥陀佛,南无十方一切诸佛一切尊法一切贤圣僧(一拜)(按这样3称3拜) 二、开始念大悲咒(左手一直结“金刚手印”) 1遍(念完后右手结“宝手印”,画)(宝手印也可在持咒时一直结) 以下2遍、3遍、4遍、5遍、6遍同第1遍的操作方式 第7遍(最后一遍):在初念时画 三、念“部林”7遍。 (结束) 第三部分,按照海涛法师的介绍,更完整应念“嗡,部林姆”。注意,嗡念ong,后面加姆表示是闭口音。 =======================================================   光老矣,目力衰极,用眼手二镜,方可勉强看信写信。汝信来数日,以无暇因迟,故用航空快信寄。以后切勿来信,已令新闻报于明日十三日登。申报后日十四日登。佛学半月刊十五日登。拒绝一切信札。以目力精神不能应酬也。(一函遍复,为随机利人之要文。戒烟方甚灵,治疟疾方治无不愈,治疯狗咬方亦甚灵。)军人能以除暴安良,训诫兵士,以百姓之父母兄弟姊妹,作自己之父母兄弟姊妹。唯期不受损害,不敢起藉兵势以欺侮奸淫,则是百姓之救星。凡所到处,善神皆为拥护,即所谓火里莲花也。兵若知此义,战无不胜。天下自然太平矣。(十一月十二)

 
印光大师在关净课外,常持大悲咒加持水米,以赐诸医束手之危病者,辄见奇效。一日,报国藏经楼发现无数白蚁,师在山闻之,赐大悲水令洒之,白蚁从此绝迹,此为二十七年夏事也。师之法力神应,类多如此


楞严咒持诵须知

Posted On 04/01/2009

楞严咒持诵须知

持诵功德

楞严咒是佛陀亲口宣说之咒,为一切咒中之王,每句皆为以往诸佛及神圣成道心咒之结晶,诵时能得诸佛灌顶,感动一切法界。

楞严咒是诸佛种智,亦即众生自性,彻果赅因,穷理备教,持之现证觉道,诵之宿障尽除。

楞严咒上尽诸天,下迄幽冥,为一切法藏之锁钥;功德威力,无与伦匹。

楞严咒统摄一切三味,为入大定之总持法门。持诵此咒即为行者自造未来之宫殿;诵咒者即为正式佛子,在弥陀经中所谓阿跋致之地位,现生享安乐,亡后出轮回。持诵楞严咒是转末法为正法的利器和象征。佛教名刹高僧均取此作为早课必修之品。

持诵环境

诵楞严咒时,感动虚空一切神圣,摄住内外各路魔障,故诵咒者应万分诚敬,不可草率从事。

持楞严咒时间、地点亦并无规限,心净即国土净。持咒前,可先观想或直接向佛、菩萨像前至诚顶礼后取伫立、端座或盘座姿势,捧读或背诵或唱诵。

持楞严咒者,守五戒,行十善,辅以深入《楞严经》,其效尤速。

持诵读法

鉴于发心欲持楞严咒者,每苦于字音艰涩,欲问无从。近期由多位居士发心助资,后学特依据唐天竺,沙门般剌密帝译本,参阅了港、台、内地等多个咒本注音,考其同异,集结而成;以汉语拼音和简易汉字注音;务期使诚心持诵者,无师自通。行者若无可靠师授,照此注音仿读,已大致不离。如若各地方言不同,但能至诚诵持,功德亦无缺。(也可上网下载宣化上人的楞严咒教读

楞严咒诵后,可接诵观世音菩萨大悲咒或称念阿弥陀佛圣号。楞严咒每一咒亦可独立持诵,因应自己的因缘、时间而定,只要持之以恒,自有感应。

持诵方法

    一、初发心持咒前,最好在佛菩萨像前以至诚恳切之心诵“大轮金刚陀罗尼”二十一遍。

大轮金刚陀罗尼经云:诵此咒二十一遍,能成一切咒法,善事速得成就。能成一切印法,一切坛法,当入曼荼罗大坛,不用事坛。 

大藏秘要云:依教中说。一切真言手印。必从师受。若未入灌顶轮坛,辄结手印作法,得盗法罪。所作不成,若于如来像前,诵此咒二十一遍,即如见佛,即同入一切曼荼罗,所求诸法,皆得成就。           

大轮金刚陀罗尼

拿摩 司得里牙 提维嘎难.   打他噶打.难。

菴。维喇及.维喇及。    嘛哈.割喇.及里

洒打.洒打。洒喇得.洒喇得。得喇夷.得喇夷

维达嘛你。三槃戛你。得喇嘛底。

细达.搿里.得览乏哈。

 

读诵注释:拿.捺啊切。 .没喔切。

得读入声.   牙。亦啊切。  .物衣切。 .割啊切。    .读难姆。  .得啊切。  .搿(ge个)啊切。 .读阿姆.须闭口念。  .没啊切。  .基啊切。 得读上声.  .头啊切。槃.蒲安切。  .及啊切。  .闭口念。 司得里牙须四字速合读.成一梵字。  司乏.的“乏”读长音。

诵此真言时。先作是观念:尽虚空界生死六趣有情,速得入普集会大曼荼罗,等同圣者。

注:“切”即两音相连、合之意。

 

二、记忆方法:

1、把咒语全文拆成七句为一小段,或者开头结尾相同、类似的为一小段。每一小段为一个记忆单位,背熟后接下一小段。

2、每晚临睡前、刚起床时将刚学会的咒语背诵一次,效果更加显著。

3、我和朋友用这个方法,将楞严咒背完的时间需要二十多天。刚背时觉得非常拗口吃力,万事开头难,背完“第一会”以后就轻松多了,所以个人体会:会背“第一会”就完成了一半,很快就将大功告成。只要专心,坚持就是胜利,你也会很快将楞严咒这咒中之王学会的。

 

 

 

 

 

 

 

 

 

                 楞严咒记忆方法

 

1 南无萨怛他 苏伽多耶 阿罗诃帝 三藐三菩陀写

2     萨怛他 佛陀俱胝、瑟尼钐

3 南无萨婆 勃陀勃地 萨跢鞞弊

4 南无萨多南 三藐三菩陀 俱知喃

5      娑舍啰、婆迦 僧伽喃

6 南无卢鸡、阿罗汉、跢喃

7 南无苏卢多、波那喃

 

8 南无娑羯唎陀、伽弥喃

9 南无卢鸡、三藐、伽跢喃

10         三藐、伽波啰 底波、多那喃

11南无提婆、离瑟赧

12南无悉陀耶 毗地耶 陀啰离瑟赧

13    舍波奴 揭啰诃 娑诃娑啰、摩他喃

14南无跋啰诃、摩尼

 

15南无 因陀啰耶

16南无婆伽婆帝 嚧陀啰耶 乌摩般帝 娑醯夜耶

17南无婆伽婆帝 那啰野 拏耶 盘遮摩诃、三慕陀啰

18南无 悉羯唎多耶

19南无婆伽婆帝 摩诃迦罗耶 地唎、般剌那 伽啰

20   毗陀啰  波拏、迦啰耶  阿地目帝

21   尸摩舍那泥  婆悉泥  摩怛唎伽拏

 

22南无、悉羯唎多耶

23南无婆伽婆帝

24   多他伽跢、俱啰耶

25南无般头摩、俱啰耶

26南无跋阇啰、俱啰耶

27南无  摩尼、俱啰耶

28南无  伽阇、俱啰耶

 

29南无婆伽婆帝 帝唎茶 输啰西那 波啰诃啰、拏啰阇耶 跢他伽多耶

30南无婆伽婆帝 南无阿弥、多婆耶 跢他伽多耶 阿啰诃帝 三藐三菩陀耶

31南无婆伽婆帝 阿刍鞞耶 跢他伽多耶 阿啰诃帝 三藐三菩陀耶

 

32南无婆伽婆帝 鞞沙阇耶 俱卢、吠柱唎耶 般啰婆、啰阇耶 跢他伽多耶

33南无婆伽婆帝 三补师、毖多 萨怜捺啰剌阇耶 跢他伽多耶 阿啰诃帝 三藐三菩陀耶

34南无婆伽婆帝 舍鸡野、母那曳 跢他伽多耶 阿啰诃帝 三藐三菩陀耶

35南无婆伽婆帝 剌怛那、鸡都、啰阇耶 跢他伽多耶 阿啰诃帝 三藐三菩陀耶

 

(2935句开头都是: 南无婆伽婆帝

      2932结尾: ①“跢他伽多耶”

       其余五句结尾则为:②“跢他伽多耶 阿啰诃帝 三藐三菩陀耶”

中间部分先记忆:

一、 ~帝唎茶 输啰西那 波啰诃啰、拏啰阇耶 ①

二、~南无阿弥多婆耶  ②

三、~阿刍鞞耶    ②

四、 ~ 鞞沙阇耶 俱卢吠柱唎耶 般啰婆、啰阇耶①

五、~三补师、毖多 萨怜捺啰 剌阇耶 ②

六、~舍鸡野、母那曳 ②

七、~剌怛那、鸡都、啰阇耶②  )

 

36帝瓢

37南无萨羯唎多

38翳昙、婆伽婆多

39萨怛他、伽都瑟尼钐

40萨怛多、般怛蓝

 

41南无 阿婆啰视耽

42       般啰帝 扬歧啰

43       萨啰婆 部多、揭啰诃

44     尼羯啰诃 羯迦啰诃尼

45       跋啰、毖地耶 叱陀你

46     阿迦啰 密唎柱

47  般唎 怛啰耶 儜揭唎

48       萨啰婆 盘陀那 目叉尼

49       萨啰婆 突瑟咤

50              突悉乏 般那你 伐啰尼

51     赭都啰 失帝南

52       羯啰诃 娑诃萨啰若阇

53毗多崩 娑那羯唎

54阿瑟咤冰、舍帝南

 

55那叉、刹怛啰、若阇

56波啰、萨陀那羯唎 阿瑟咤南 摩诃羯啰诃、若阇

57毗多崩、萨那羯唎

58萨婆、舍都嚧 你婆啰、若阇

59呼蓝、突悉乏 难遮那舍尼

60毖沙舍 悉怛啰

61阿吉尼 乌陀迦啰、若阇

 

62   阿般啰视多、具啰

63摩诃般啰、战持

64摩诃迭多

65摩诃帝阇

66摩诃税多、阇婆啰

67摩诃跋啰、盘陀啰 婆悉你

68    阿唎耶、多啰

 

69毗唎俱知

70誓婆、毗阇耶

71跋阇啰、摩礼底

72       毗舍嚧多

73       勃腾罔迦

74跋阇啰、制喝那、阿遮

75摩啰制婆 般啰质多

 

76跋阇啰、擅持

77       毗舍啰遮

78扇多舍 鞞提婆 补视多

79苏摩嚧波

80  摩诃税多

81阿唎耶多啰

82  摩诃婆啰、阿般啰

 

83跋阇啰、商羯啰、制婆

84跋阇啰、 俱摩唎

85         俱蓝陀唎

86跋阇啰、喝萨多遮

       毗地耶 乾遮 那摩唎迦 87

88啒苏母婆、羯啰跢那

89鞞嚧遮那 俱唎耶

 

90夜啰菟 瑟尼钐

  毗折蓝婆、摩尼遮 91

         跋阇啰、迦那、迦波啰婆 92

93嚧阇那 跋阇啰、顿稚遮

                 税多遮 迦摩啰94

   刹奢尸波 啰婆 95

   翳帝夷帝 96

 

97母陀啰 羯拏

98娑鞞啰忏

99掘梵都

100印兔那、么么写 (第一会的结束句与第三会的结束句相同)

 

       [第二会]

   

101乌信   唎瑟揭拏 般剌舍悉多 萨怛他 伽都瑟尼钐

102虎信都嚧雍    瞻婆那

103虎信都嚧雍  悉眈婆那

104虎信都嚧雍  波啰瑟地耶 三般叉 拏羯啰

105虎信都嚧雍  萨婆药叉 喝啰刹裟 揭啰诃 若阇 

毗腾崩、萨那羯啰

106虎信都嚧雍  者都啰 尸底南 揭啰诃  娑诃萨啰南

毗腾崩、萨那啰

107虎信都嚧雍   啰叉 婆伽梵 萨怛他  

        伽都瑟尼钐 波啰 点阇吉唎

 

 

              摩诃、娑诃萨啰  108

              勃树、娑诃萨啰  109

       室唎沙 俱知、娑诃萨 泥帝隶110

    阿弊提视、婆唎多 咤咤罂迦  111

    摩诃、跋阇嚧陀啰           112

    帝唎 菩婆那 曼茶啰        113

114乌信  娑悉帝 薄婆都

    么么 印兔那、么么写 (第二会的结束句与第四会的相同)  

 

                [第三会]

179啰阇婆夜

   主啰跋夜  180

(从181194句共14句结尾都是:“——婆夜”)

181阿只尼pó yè    乌陀迦pó yè    毗沙pó yè

   舍萨多啰pó yè  婆啰斫羯啰pó yè

186突瑟叉pó yè        阿舍你pó yè

188阿迦啰 密唎柱pó yè

189陀啰尼、部弥剑 波伽波陀pó yè

190乌啰迦、婆多pó yè  

 

 191 剌阇坛茶pó yè        那伽pó yè

 193   毗条怛pó yè    苏波啰拏pó yè   194

 

  195-207句:以下共12句每小句后加“揭啰诃”

195药叉~   啰叉私~  毕唎多~ 

198毗舍遮~  部多~   鸠盘茶~

201补丹那~   迦咤补丹那~

203悉乾度~   阿播悉摩啰~

205乌檀摩陀~   车夜~    醯唎婆帝~

 

   (208-219句:以下共12句其中9句后加“诃唎男”、3句加“诃唎女”)

208社多~        揭婆~      嚧地啰~

忙娑~      谜陀~    摩阇~    阇多诃唎女

视比多~    毗多~    婆多~ 217

 

218阿输遮、诃唎女    质多、诃唎女

   帝钐、萨鞞钐    萨婆、揭啰诃南

 

(222句~274句:开头都是:“毗陀夜阇 瞋陀夜弥 鸡啰夜弥”

                 结尾都是:“讫唎担”)

(一)    224波唎、跋啰、者迦…

(二)    227茶演尼…

(三)    230摩诃般输、般怛夜  嚧陀啰…

(四)    234那啰夜拏…

(五)    237怛埵伽嚧、茶西…

(六)    240摩诃迦啰  摩怛唎伽拏…

(七)    243迦波唎迦…

 

(1)246~阇耶羯啰 摩度羯啰 萨婆啰他 娑达那…

(2)250~赭咄啰 婆耆你…

(3)253~毗唎羊 讫唎知 难陀鸡沙 啰伽拏般帝 索醯夜…

(4)258~那揭、那舍啰、婆拏…

(5)261~阿罗汉 …

(6)263~毗多啰伽…

(7)265~跋阇啰波你  具醯夜、具醯夜  迦地、般帝…

(8)270~啰叉罔 婆伽梵 印兔那、么么写 (第三会结束语不加”讫唎担”)

    

     (第四会)

273婆伽梵 萨怛多、般怛啰     南无粹都帝

       阿悉多、那啰剌迦       波啰婆 悉普咤

      毗迦、萨怛多、砵帝唎      什佛啰、什佛啰

280陀啰陀啰    频陀啰、频陀啰   瞋陀瞋陀 

虎虎  泮咤、泮咤、泮咤、泮咤、泮咤

娑诃 醯醯泮

阿牟迦耶泮       阿波啰、提诃多泮

婆啰、波啰陀泮   阿素啰 毗陀啰 波迦泮

 

(从292句~305句都是:“萨婆——弊泮”)

292  …提鞞…              299…突涩比犁、讫瑟帝… 

293  …那伽…              300…什婆唎…            294  …药叉…              301…阿播悉摩犁…        295  …乾闼婆…            302…舍啰、婆拏…   

296  …补丹那…            303…地帝鸡…    

297迦咤补丹那…(此句前无“萨婆”)

298  …突狼枳帝…          304…怛摩陀继…    

                       305…毗陀耶啰誓遮犁…                         

 

 

 

(从307句~312句结尾主要都是:“——弊泮”)

306阇夜羯啰 摩度羯啰

     萨婆啰他  娑陀鸡、弊泮  307

308毗地夜  遮唎、弊泮

309者都啰  缚耆你、弊泮

310跋阇啰 俱摩唎

     毗陀夜 啰誓、弊泮  311

312摩诃波啰、丁羊易耆唎、弊泮

 

(从313句~319句结尾主要都是:“——曳泮”)

313跋阇啰、商羯啰夜 波啰丈耆、啰阇…

314摩诃迦啰夜 摩诃、末怛唎迦拏 南无娑羯唎多…

315毖瑟拏婢…     勃啰诃牟尼…

316阿耆尼…     摩诃羯唎…     羯啰檀持…

317蔑怛唎…       唠怛唎…     遮文茶… 

318羯逻啰怛唎…   迦般唎…

319阿地目质多  迦尸摩舍那  婆私你…

320演吉质 萨埵婆写 

么么、印兔那 么么写 (第四会的结束句与第二会的相同)

                  (第五会)

一、333突瑟咤、质多   阿末怛唎、质多

(从335句~346句结尾都是:“——诃啰”)

335乌阇…      伽婆…     嚧地啰…

    婆娑…      摩阇…     阇多…

    视毖多…   跋略夜…    乾陀…

    布史波…    颇啰…     婆写…

 

二、347般波、质多   突瑟咤、质多   唠陀啰、质多

(从350句~366句结尾都是:“——揭啰诃”)

350药叉…    啰刹娑…    闭隶多…

353毗舍遮…   部多…     鸠盘茶…

356悉乾陀…  

357乌怛摩陀…    车夜…

359阿播萨摩啰…         (“350句~359句”与“195-207句”每小句后都是加“揭啰诃”,这两段大部分相同要比较记忆)

360宅祛革、茶耆尼…    唎佛帝…   

    阇弥迦…           舍俱尼…      

   姥陀啰、难地迦…    阿蓝婆…    366乾度波尼…

三、

 367   什佛啰 堙迦醯迦

              坠帝药迦

            怛隶帝药迦

              者突托迦

      昵提、什伐啰 

    毖钐摩、什伐啰

         薄底迦 鼻底迦

          室隶、瑟密迦

          娑你、般帝迦

 

四、

 376   萨婆、什伐啰

          室嚧吉帝

       末陀、鞞达、嚧制剑

               阿绮嚧钳

               目佉嚧钳

             羯唎突嚧钳

               揭啰诃 揭蓝

 

(上段结尾“揭蓝”接下段“输蓝”)

 

五、

(从383句~396句结尾都是:“——输蓝”)

383羯拏…       惮多…      迄唎夜…

末么…     跋唎室婆…   毖栗瑟咤…  乌陀啰…

羯知…     跋悉帝…     邬嚧…      常伽…

喝悉多…   跋陀…    396娑房盎伽、般啰丈伽…

 

六、

397部多、毖跢茶  茶耆尼 什婆啰

        陀突嚧迦 建咄嚧吉知 婆路多毗

        萨般嚧诃凌伽

        输沙怛啰 娑那羯啰

        毗沙喻迦

        阿耆尼 乌陀迦

404 末啰、鞞啰 建跢啰

 

七、405阿迦啰 密唎咄 怛敛部迦

       地栗剌咤 毖唎 瑟质迦

       萨婆那俱啰

       肆引伽弊 揭啰唎

药叉 怛啰刍       

末啰视 吠帝钐 娑鞞钐

       悉怛多、砵怛啰

 

八、412 摩诃跋阇嚧 瑟尼钐

        摩诃般赖、丈耆蓝

          夜波突陀 舍喻阇那

         辫怛隶拏

         毗陀耶 盘昙迦嚧弥

           帝殊 盘昙迦嚧弥

       般啰毗陀 盘昙迦嚧弥

 

九、(这段也是楞严咒的咒心)

跢侄他

  阿那隶  毗舍提

鞞啰 跋阇啰 陀唎

       盘陀盘陀你

       跋阇啰 谤尼泮

       虎信都嚧瓮(in)泮

       莎婆诃


《大轮金刚总持陀罗尼浅略修持法》

Posted On 04/01/2009

法缘与利益处

一、持此咒可求佛灌顶于行者

契经云:「汝说灌顶神呪,诵二十一遍能成一切呪法,善事速得成就其呪乃是过去十方一切诸佛之因此陀罗尼悉皆成佛,一切菩萨悉至佛道,一切金刚皆得不坏之身,一切仙人悉得成就诵此呪者能成一切印法、一切坛法,当入曼荼罗大坛,不用事坛。」

所以欲修诸密法先持此咒廿一遍,形同建立曼荼罗大坛,不必建事坛。若有佛堂则于佛堂中先持诵本咒廿一遍,然后修持各种密法如仪不罪。

二、未有上师灌顶者先修持此咒十万遍

从白月八日至十五日,每日供养皆须新食,其七日内诵呪满十万遍,有境界若是上根人得见梦一切诸佛、贤圣摩顶受记,即受佛药以后,即证菩萨金刚地位,逐佛而去若是中根境界,七日之内准前供养,风雨叆叇,梦见金刚贤圣若见下根众生,准前七日供养,不见贤圣七日之内不风雨,幡花不动此人前世造作十恶、五逆业,与法无缘,倍功忏悔,一日一夜六时忏悔

 

三、持此咒可破解毁谤诸圣人罪及诸罪障

若无善境界,于尊像前澡浴着新净衣,烧香着三盘食供养。具说:「我等从无始世界已来,流浪生死不知劫数,毁谤声闻人、缘觉人、辟支佛人、佛乘人,毁谤独觉人、阿罗汉,谤大乘菩萨,毁行正法人,污泥伽蓝、污泥寺塔,污泥经书、破戒行,杀盗淫三业不善,出佛身血、杀阿罗汉,常行颠倒、持正为邪,十恶不孝、杀父害母,一切种种造恶,不知头数今于此尊像前发露忏悔,七日七夜三时,诵一百八遍陀罗尼神呪。」

所谓七日七夜三时者,即白天、晚上各分三时,各时持诵此咒108遍,印度分一昼夜为六时,晨朝、日中、日没为昼三时,初夜、中夜、后夜为夜三时。晨朝即上午八时顷,日中为正午十二时顷,日没为下午四时顷;初夜即午后八时顷,中夜为子夜十二时顷,后夜为凌晨四时顷。七日七夜共约可诵4,536遍。若还未有善境界,得再做另七日夜之功课。

 

四、持是咒当入曼荼罗大坛:

修诸密法,未得相当密法之上师灌顶,可要自持此咒十万遍。然后行者欲修何密法,佛当为修持者结各种坛场。如契经云:「尔时,佛告执金刚神、无量天仙、阿难比丘,汝等善听汝持金刚呪,我为汝于金刚天中结坛汝持菩萨呪,我为汝于菩萨天中结坛汝持天呪,我为汝于天中结坛汝持龙天呪,我为汝于龙宫中结坛汝持二十八部鬼神呪,我为汝于鬼神天中结坛汝持夜叉罗剎呪,我为汝于夜叉罗剎天中结坛

所以不依上师灌顶传密法咒与仪轨者,定要依此经而作,不然罪业为伪盗获罪,诸佛子要修持密法者当要谨慎为之。

 

五、总持门各种善法及持此咒之利

契经云:「佛告执金刚神,夫欲受持总持法门者,及诵经典、坐禅、种种善法第一清净。第二常决定志诚。第三精勤不退。第四报佛慈恩。第五发弘大誓,日夜精确报师僧、父母恩第六报菩萨恩第七报金刚恩第八报三十三天恩第九报四大天王恩第十报持呪仙人恩佛告执金刚神言:我灭度后,末法之时,众生薄福,三灾竞起吾毒()鬼神、诸天魔等,南阎浮提振旦国中,诸恶鬼神及诸八万四千天魔,一一魔有五千眷属,南阎浮提杀害众生无量无数汝等金刚今于此会闻秘密之法,汝等金刚闻持呪方法,速先诵大轮金刚陀罗尼神呪,汝不持此法门者一切诸呪纵令有验,犹有行伪盗法之罪,灭度之后当落地狱,受罪苦已当落畜生道,行伪获罪如是。」

无知者不懂密教之理,密法、总持法门是易修持,因系得佛净身口意三业加持,故能猛利发功。唯行者若以不净心、无师承,获得总持法门,是为心不净、犯偷盗业,以不净心来劳动诸圣护持,虽能得咒语之利,诸圣鉴于咒力,不得不护持于您,持咒、修法当然有实效,唯因果律律不爽,偷盗之罪必召感于后,故说死后当堕地狱,愿行者能小心为是。

 

贰、浅略仪轨(仅供参考)

若真要修持纯密法者,定当要依《大轮金刚修行悉地成就及供养法》(大正编号1231)去修持。一般尚无能力修持完整仪轨者,以修持本《大轮金刚总持咒》十万遍,欲取自我求佛灌顶者,当略依此仪轨修持,每天最少于佛前修持一次,取七日中,日夜六时修满法,宜于每月八日开始,修至十五日结束,诵满十万遍。若其中有境界发生最好,若无任何境界、无异象发生,得再继续诵持到有异相发生为止,这样子就如法也。若不能于七日中诵满十万遍,当于佛前自己禀陈原由,依方便力随力持诵满十万遍,或直至境界、异相发生为止。

 

参、《大轮金刚总持陀罗尼修行略仪》记得于楼至金刚菩萨像前(韦陀菩萨)修持

1.香赞

2.赞称佛名号:

南无常住十方佛、南无常住十方法、南无常住十方僧、南无清净法身毘卢遮那佛、圆满报身卢遮那佛、千百亿化身释迦牟尼佛、南无佛陀耶、南无达磨耶、南无僧伽耶、南无十二部经、南无金刚藏菩萨、南无文殊师利菩萨摩诃萨、南无观世音菩萨摩诃萨、南无大势至菩萨摩诃萨、千手千眼观世音萨摩诃萨、十一面观世音菩萨摩诃萨、救脱菩萨摩诃萨、定自在王菩萨摩诃萨、地藏菩萨摩诃萨、药王菩萨摩诃萨、药上菩萨摩诃萨、弥勒菩萨摩诃萨

3.法身缘生偈(结界)(中文三遍)

4.净口业真言(三遍)

5.净身业真言(三遍)

6.净意业真言(三遍)

7.净三业真言(三遍)

8.安土地真言(三遍)

9.普供养真言(三遍)随力供养三白食与瓜果等

10.佛说若欲读诵一切经典先诵此陀罗尼(三遍)

11.开经偈

12.大轮金刚稽首请偈

                 南天竺三藏金刚智译 稽首珠髻大华齿    力士密迹大轮王 乌刍沙摩不动尊    火头结界军荼利 或嗔或唤作威怒    移山转海须臾间 降伏罗剎众毒心    闻说真言皆怖畏 摧灭十恶化含灵    超入如来功德海 为护弟子持诵者    发心赞请应声期 愿大金刚清净众    跋折罗杵自随心 于此道场礼念处    周匝围绕作结界  

13.大轮金刚陀罗尼身咒(廿一遍)

14.大轮金刚陀罗尼心咒(百零八遍或更多)

15.补阙真言(三遍)

16.补阙圆满真言(三遍)

17.普回向真言(三遍)

18.法身缘生偈(解界)(梵文三遍)

19.回向偈:诵咒功德……

20.三皈依:自皈依佛当愿……

21.回向文:愿消三障……

22.圆满


Meaning of taking Refuge

Posted On 24/12/2008

One Must Apply the Antidotes to the Mental Afflictions and this is the Essence of the Task of a Dharma Practioner

In the Buddhist Sense

– His Holiness the Dalai Lama

 

What is the Real Meaning of

the Real Meaning of

Taking Refuge In the

Buddha Dharma & Sangha:-

The Three Jewels of Refuge

Whether or not you are a Buddhist is determined by whether or not you have taken refuge in the Three Jewels – Buddha, Dharma and Sangha – purely, from the depths of your heart. Simply reciting Buddhist prayers, playing with a rosary or walking around temples does not make you a Buddhist. Even a monkey can be taught to do these things. Dharma is a matter of mind and spirit, not external activities. Therefore, to be a Buddhist, you must understand exactly what the Three Jewels of Refuge are and how they relate to your spiritual life.

With respect to refuge in Buddha, we talk about the causal Buddha refuge – all the buddhas of the past, present and future, of whom the most relevant to us is Buddha Shakyamuni – and the resultant Buddha refuge – refuge in our own potentiality for enlightenment, the buddha that each of us will become. As for refuge in Dharma, there is the Dharma that was taught in the scriptures and that which is the spiritual realisation of what was taught. Finally, we take refuge in Sangha, in both ordinary monks and nuns, who are symbols of the Sangha, and the Arya Sangha – those beings who have gained meditational experience of the ultimate mode of truth. Therefore, we say that Buddha is the teacher, Dharma is the way and Sangha are the helpful spiritual companions. Of these three, the most important to us as individuals is the Dharma, for ultimately only we can help ourselves – nobody else can achieve our enlightenment for us or give it to us. Enlightenment comes only to the person who practises Dharma well, who takes the Dharma and applies it to the cultivation of his or her own mental continuum. Therefore, of the Three Jewels, Dharma is the ultimate refuge.

This teaching is given by His Holiness the 14th Dalai Lama.


Padmasambhava

Posted On 23/12/2008

        The mantra of Guru Padmasambhava :  Om Ah Hung Benzar Guru Padma Siddhi Hung or Om Ah Hung Vajra Guru Padma Siddhi Hung Padmasambhava, the Lotus-born — popularly known as Guru Rinpoche, the Precious Master — is revered throughout the Himalayan ranges as a Second Buddha. Invited from India in the eighth century to subjugate the forces inhibiting the spread of Shakyamuni’s teachings, he managed to transform hitherto hostile powers into guardians and protectors of the pure dharma and, in the process, left an indelible mark on the entire Himalayan region. In quite a literal sense, Guru Rinpoche’s mark is to be found throughout the Himalayan ranges in and around the many caves he used for meditation. At these sites one can still see handprints and footprints of the Precious Master impressed into solid rock, mute testimony to the extraordinary power this fully accomplished yogi and tantric magician exercised over the external and internal elements. RAHULA Now, in the pure depth of the heavens, Vajrasattva, allowing the Metamorphic Body to be seen, seared upon an elephant, holding a golden vajra to his heart with his right hand, and with his left hand holding a silver bell at his side, crowned with the ornaments of the Five Transcendent Buddhas, his body covered with all the perfect ornaments, decorated with bones at the shoulders, at the wrists, and at the ankles, brilliant with the white glitter of crystal. Perfectly learned in the Mahayoga, Vajrasattva reveals as a dwelling the celestial palace of the three Baskets, reveals as gods and goddesses the whole internal essence, reveals as Mantra the entire murmur of the words, reveals as enchantments everything which is of body, speech, and mind. And he sets forth the Tantras of the Mahayoga, which are, according to the whole classification, five hundred thousand, and the whole of which forms the eighteen root Tantras.   Life of Padmasambhava         DHAMCHEN DORJE LEGPAGuru Rinpoche embodies the ultimate attainment of the Vajrayana and the power, both temporal and spiritual, associated with this peerless attainment. These powerful attributes show Guru Rinpoche wearing an expression of great force and concentration while holding various implements of power such as the vajra scepter, skull-cup and trident staff. He is dressed not only in the robes of a monk but also in the garments of a king to indicate that he is a member of both worldly and religious royalty. Concerning his birth, Guru Rinpoche himself said: “Some people believe that I revealed myself upon the pollen bed of a lotus in the Dhanakosha Lake in the country of Orgyen; some people believe I was born as Prince of Orgyen; and others believe that I came in the flash of a thunderbolt to the Namchak hilltop; there are many distinct beliefs held by different individuals and peoples, for I have appeared in many forms. However, twenty-four years after the parinirvana of the Buddha Shakyamuni, the Adibuddha of Boundless Light Amitabha, Ekajaticonceived the Thought of Enlightenment in the form of the Great Compassionate One [Avalokiteshvara], and from the heart of the Great Compassionate One, I, Padma, the Lotus Born Guru, was emanated as the syllable HRI. I came like felling rain throughout the world in innumerable billions of forms to those who were ready to receive me. The actions of the Enlightened Ones are incomprehensible! Who is to define or measure them!” As his biography relates, Guru Rinpoche was adopted by King Indrabhuti of Orgyen who made him his heir. This set the stage for Padmasambhava, as Prince of Orgyen, to perform many of the same deeds that Shakyamuni performed as Prince Siddhartha. Finally he met Ananda, who had been the personal attendant of the Buddha, received ordination as a buddhist monk, and practiced both the sutra and tantra aspects of Buddha’s teachings. From the guru Garab Dorje, an emanation of Vajrasattva, he received instructions on the Great Perfection, “the path of directly experienced intrinsic freedom.” His experience of these Great Perfection (Tib. dzog-chen) teachings has been described as follows: Garab Dorje, good fountain of the Dharma, knew everything, and Padma assimilated it. He concentrated on the Absorption in the Pure Void And on the Plane of Essence which proceeds from it. He practiced abstention from accepting or rejecting pain or Awakening. He obtained, as fruit, salvation through oneself, free from renouncing or acquiring”. PRINCESS MANDARAVAHaving become proficient in subduing hostile and destructive forces, Padmasambhava manifested in many different regions of in India, China and Nepal where he established many beings in the pure practice of the buddhadharma. Because his methods went far beyond what society conventionally deemed acceptable behavior for a religious practitioner, he often outraged the sensibilities of local rulers. On one famous occasion, after rumors were spread that Padmasambhava had acted improperly while giving instructions to Princess Mandarava and her attendants, her father — the king of Zahor — ordered her to be cast into a pit of thorns and her guru to be burnt at the stake. Then, the traditional accounts relate: “All the deities and the buddhas came to Padma’s aid. Some created a lake, some cast aside the wood, some unrolled the oil-soaked cloth, GURU PADNASAMBHAVAsome fanned him. On the seventh day afterwards the King looked forth and, seeing that there was still smoke coming from the pyre, thought to himself, “This mendicant may have been, after all, some incarnation,” and he sent ministers to investigate. To their astonishment they saw a rainbow-enhaloed lake where the pyre had been and surrounding the lake all the wood aflame, and at the center of the lake a lotus blossom upon which sat a beautiful child with an aura, apparently about eight years of age, its face covered with a dew-like perspiration. Eight maidens of the same appearance as Mandarava attended the child.” GURU DRAGPOToday this lake remains an important pilgrimage spot and is considered a particularly blessed site for meditative practice. Of all Padmasambhava’s enlightening deeds, those the Tibetan people cherish most relate to his introduction of Vajrayana Buddhism into the Land of Snow. King Trisong Detsen — himself considered an incarnation of Manjushri—invited him to Tibet to remove the obstacles hindering the construction and consecration of Samye, the first buddhist monastery in that land. Subjugating these evil forces and transforming them into protectors of the dharma, Padmasambhava not only established Samye (c. 779) as a center for the dissemination of Buddhism throughout Tibet,GURU PADNASAMBHAVA but laid the foundation for what later became known as the Nyingma tradition. His twenty-five closest disciples mastered and transmitted the various aspects of Guru Rinpoche’s teachings, and through a succession of such great lineage lamas as Longchen Rabjampa (1308-1363) and Jigme Lingpa (1729-1798) these teachings have been passed on and are still practiced today. Within the Nyingma there are three lineages practiced in conjunction with one another: the Oral (Tib. ka-ma). Pure Vision (idag-nang) and Treasure Text (ter-ma) traditions. The first includes whatever was taught openly by Padmasambhava and the great bodhisattva Shantarakshita when they brought Buddha’s teachings to Tibet for the first time. The second derives from visionary experiences of later masters who received instruction directly from Guru Rinpoche, Vajrasattva and so forth. And the third refers to those teachings hidden by Padmasambhava and revealed by later adepts. Because of the importance placed on this third lineage of instruction, the Nyingma tradition is sometimes referred to as the Treasure Text tradition. SIMHAMUKHATermas are teachings, usually of the highest yoga tantra level, which Padmasambhava — often assisted by his consort Yeshe Tsogyal — concealed for later discovery. Some were hidden in the earth while others were planted directly into the minds of his major disciples. When the time is ripe for the propagation of these hidden teachings, reincarnations of these same disciples appear and are inspired to discover and reveal them. Such discoverers of these hidden teachings are known as tertons, or treasure masters, and include not only such famous lamas of the past as Longchen Rabjampa, considered an emanation of Manjushri, Jigme Lingpa, and the Fifth Dalai Lama (1617-1682), but modern-day masters such as His Holiness Dudjorn Rinpoche (1904-1987),YESHE TSOGYEL the late head of the Nyingma tradition, and the late Kyabje Dilgo Khyentse Rinpoche (1910-1991), one of the most highly revered lamas of recent times. At the end of one of his autobiographies — itself a treasure text written down by Yeshe Tsogyal and unearthed by the great terton Orgyen Chokyur Lingpa — Guru Rinpoche explains the circumstances of his departure from Tibet. He refers to a prophesy by Shakyamuni that savages from the Southwestern Island Continent would attack this world and states his intention to subdue these would-be invaders. However, the local prince, Murub Tsempo, son of King Trisong Detsen, “…became sad and tearful and begged me not to go, pleading that the people could not do without me. In great compassion postponed my departure in order to assist the people of Tibet and bestow upon them essential teachings for the future. . . Then I, Padma, gave final instructions to my devotees and to those who would be reborn in the future: Future generations who cannot meet me must read this exposition of my spiritual practice and self-liberated existence in this world, and obtaining a clear view of its significance, live according to its implied command, becoming perfect in all things. . . Having exhorted the people to aspire to buddhahood in this manner, I, Padma, mounted the magical horse and was carried aloft by four dakinis. Again, I spoke to the people: I will come to remove the suffering of the people of the world on the tenth day of every moon but especially on the tenth day of the monkey month. Do not forget to pray! Then, turning my face towards the southwest, I departed. The Prince Murub Tsempo and his subjects returned, each to his own home, each to his own practice.”      The Syllable by Syllable Commentary Explaining the Benefits and Advantages of the Vajra Guru Mantra By the great tertön Karma Lingpa (14th century)


The Vajra Guru Mantra is the mantra associated with Guru Rinpoche, also known as Padmasambhava. This is a draft translation of a treasure text which explains the Vajra Guru Mantra. It was originally concealed during the time of Padmasambhava in Tibet and later rediscovered by Karma Lingpa (14th century) who brought it forth from its place of concealment and copied it down on reams of gold. It is simply known as “The Syllable by Syllable Commentary Explaining the Benefits of the Vajra Guru Mantra.” It begins with an invocation and then goes into a dialogue between Yeshe Tsogyal, the spiritual consort of Padmasambhava, and Padmasambhava himself.   And so, Yeshe Tsogyal begins: I, the woman Yeshe Tsogyal, having offered to you the inner and outer mandala on a vast scale, have the following request. Oh great teacher, Pema Jungne, you have been extremely kind to us, the Tibetan people, leaving for us a legacy that will benefit us now and in future lives. Your kindness is so great that we have never experienced anything like this before, nor will we ever experience anything like this in the future. In particular, so that now even though I am a humble person, I have no doubt that I will attain enlightenment. In the future, sentient beings will have very short attention spans and a great many things will clutter and occupy their minds. Their characters will be rough and difficult to tame. They will develop many wrong views towards the sacred Dharma. In particular, a time will come when people will cast dispersions on the Secret Mantra teaching of the unsurpassable levels of tantra. At that time, all sentient beings will suffer heavily from disease, famine, and war. Because of the spread of these three calamities, in particular, China, Tibet and Mongolia will experience the same kind of turmoil as an ant’s nest when it is destroyed, and the time will come for the people of Tibet to suffer greatly. Though you have spoken at length of many skillful means to salvage what is possible from that situation, sentient beings in the future will not have the time to practice. Even though they may have some slight inclination to practice, they will encounter many great obstacles. Sentient beings will experience a great deal of disharmony. They won’t be able to get along or reach any kind of accord, and in the wake of this, their behavior will become very impure. Bad times such as this will be very difficult to avert. That being the case, what kinds of benefits and advantages would there be for those beings in the future were they to rely solely upon the Vajra Guru Mantra as their practice? I ask you to relate this for the benefit of individuals in the future who are not able to perceive this and therefore have to have it explained to them. Then the great master, Pema Jungne replied: Oh faithful lady, what you have said is so very true. In the future, such times will befall sentient beings and both in a temporary and in a long term sense, the benefits of the Vajra Guru mantra can be definitely be felt. Since my spiritual instructions and the methods of practice that I offer are immeasurable, I have hidden a great number of treasure teachings in the water, rocks, the sky and so forth. In these evil times, even individuals with fortunate karma will find it difficult to encounter these teachings. It will be difficult to bring together the necessary circumstances for these teachings to be revealed. This is a sign that the collective merit of beings is on the wane. However, at such times, if this essence mantra, the Vajra Guru mantra, is repeated as much as possible, a hundred times, a thousand times, ten thousand times, a hundred thousand times, a million, ten million, a hundred million times and so forth, if it is repeated in holy places, in temples, next to great rivers, in areas where gods and demons abound, if it is recited in these places by tantric practitioners with pure samaya, by people with monastic ordination who maintain their vows purely, by men and women who possess faith in the teachings, if they give rise to bodhicitta on a grand scale and recite this mantra, then the benefits and advantages and energy of such practice are truly inconceivable. This will avert all of the negative forces of disease, famine, unrest, bad harvests and all bad omens and indications in all the countries of the world, such that the rain will fall in a timely manner for the crops so there will always be a plentiful supply of water for agriculture and for human and animal life, and all regions and areas will experience prosperity and auspicious conditions. In this life, in future lives, and in the intermediate state between death and rebirth, these individuals who practice in this way will meet with me again and again. The very best of these individuals will actually meet me in their waking consciousness. Those of middling degree of attainment will meet with me again and again in their dreams. Gradually perfecting the different paths and levels of their practice, they will attain to the ranks of the masculine and feminine holders of intrinsic awareness in my pure land in the continent of Ngayab. Have no doubt of this. If this mantra is recited a hundred times a day, merely a hundred times a day without interruption, one will become attractive to others and will effortlessly come by food and wealth and the necessities of life. If one recites it a thousand or ten thousand times on a daily basis, one is able to literally overwhelm others with one’s brilliance, in the sense of becoming very charismatic and influential in exerting a positive influence over others, and one will gain unhindered force of blessings and spiritual power. If one repeats it a hundred thousand or a million times on a regular basis one will become capable of effecting an immeasurably great benefit for beings, exactly as one would wish to. If one recites the mantra three or seven million times, one is never separate from the buddhas of the three times and one becomes inseparable from me. All the gods and demons of existence will attend to one and offer their praises. In the most excellent cases, individuals will attain the rainbow body, and the final level of attainment in this lifetime. On a more middling level, at the moment of death, the mother and child aspects of radiant luminosity will meet. At the very least, individuals will behold my face in the bardo state and all the appearances of the bardo state will be free in their own ground such that these individuals will be reborn on the continent of Ngayab and from that vantage point, be able to accomplish an immeasurable amount of benefit to beings. Thus the Guru replied to Yeshe Tsogyal. She responded by saying: Oh great master, it is extremely kind of you to have spoken of these vast and immeasurable advantages of the spiritual energy of this mantra. For the benefit of sentient beings in the future however, a detailed explanation would be of enormous benefit, and so I would ask you to speak in a brief way about the different syllables of this mantra. To which the great master replied: O daughter of good family, the Vajra Guru mantra is not just my single essence mantra, it is the very essence or life force of all the deities of the four classes of tantra, of all the nine yanas, and all of the 84,000 collections of dharma teachings. The essence of all of the buddhas of the three times, all of the gurus, yidams, dakas, and dakinis, dharma protectors, etc., the essence of all of these is contained and is complete within this mantra. How, you may ask, does this work? What is the reason for all these being complete with this mantra? Listen well and hold this in mind. Read it again and again. Write it out for the benefit of sentient beings, and teach it or demonstrate it to beings in the future. OM AH HUNG VAJRA GURU PEMA SIDDHI HUNG OM AH HUNG are the sublime, essence of the principles of enlightened body, speech, and mind VAJRA is the sublime essence of the indestructible family GURU is the sublime essence of the jewel family PEMA is the sublime essence of the lotus family SIDDHI is the sublime essence of the activity family HUNG is the sublime essence of the transcendent family OM AH HUNG VAJRA GURU PEMA SIDDHI HUNG OM is the perfect splendor and richness of sambhoghakaya AH is the total unchanging perfection of dharmakaya, the manifest body of absolute reality HUNG perfects the presence of Guru Padmasambhava as the nirmanakaya, the manifest body of emanation VAJRA perfects all the heruka deities of the mandalas GURU refers to the root and transmission gurus and the holders of intrinsic awareness PEMA perfects the assembly of dakas and dakinis SIDDHI is the life force of all the wealth deities and the guardians of the treasure teachings HUNG is the life force of the dharmapalas, the protective deities OM AH HUNG VAJRA GURU PEMA SIDDHI HUNG OM AH HUNG are the life force of the three classes of tantra VAJRA is the life force of the monastic discipline and the sutra class of teachings GURU is the life force of abhidharma and kriya (action) yoga, the first level of tantra PEMA is the life force of the charya (conduct) yoga, the second class of tantra, and yoga (joining) tantra, the third class of tantra SIDDHI is the life force of the mahayoga and anuyoga classes of teachings HUNG is the life force of the ati yoga, the Natural Great Perfection (Dzogchen) OM AH HUNG VAJRA GURU PEMA SIDDHI HUNG OM AH HUNG purify obscurations arising from the three mental poisons: desire/attachment, aversion, and ignorance VAJRA purifies obscurations which stem from anger GURU purifies obscurations which stem from pride PEMA purifies obscurations which stem from desire/attachment SIDDHI purifies obscurations which stem from envy/jealousy HUNG in a general way purifies obscurations which stem from all emotional afflictions OM AH HUNG VAJRA GURU PEMA SIDDHI HUNG Through OM AH HUNG one attains the three kayas Through VAJRA one realizes mirror-like pristine awareness Through GURU one realizes the pristine awareness of equalness Through PEMA one realizes the pristine awareness of discernment Through SIDDHI one realizes the all-accomplishing pristine awareness Through HUNG one realizes the pristine awareness of basic space OM AH HUNG VAJRA GURU PEMA SIDDHI HUNG Through OM AH HUNG gods, demons, and humans are subdued Through VAJRA one gains power over malevolent forces of certain gods and demons Through GURU one gains control over the malevolent forces of the Lord of Death and the cannibal demons Through PEMA one gains control over the malevolent influences of the water and wind elements Through SIDDHI one gains control over the malevolent influences of non-human forces and spirits bringing harm and exerting negative control over one’s life Through HUNG one gains control of the malevolent influences of planetary configurations and earth spirits OM AH HUNG VAJRA GURU PEMA SIDDHI HUNG OM AH HUNG accomplishes the six spiritual virtues VAJRA accomplishes pacifying activity GURU accomplishes enriching activity PEMA accomplishes magnetizing activity SIDDHI accomplishes enlightened activity in general HUNG accomplishes wrathful enlightened activity OM AH HUNG VAJRA GURU PEMA SIDDHI HUNG OM AH HUNG avert all imprecations and curses VAJRA averts the negative consequences of breaking one’s samaya with the deities of pristine awareness GURU averts the negative influences of the eight classes of gods and demons in samsara PEMA averts the negative influences of nagas and earth spirits HUNG averts the negative influences of gods, demons, humans, samsaric gods OM AH HUNG VAJRA GURU PEMA SIDDHI HUNG OM AH HUNG defeats the army of the five mental poisons VAJRA defeats anger GURU defeats pride PEMA defeats desire/attachment SIDDHI defeats envy and jealousy HUNG defeats the armies of gods, demons and humans OM AH HUNG VAJRA GURU PEMA SIDDHI HUNG OM AH HUNG brings about the spiritual accomplishments or siddhis VAJRA brings about the siddhi of peaceful and wrathful deities GURU brings about the siddhi of the awareness-holders and the lineage gurus PEMA brings about the siddhi of the dakas and dakinis and dharma protectors SIDDHI brings about the mundane and supreme siddhis HUNG brings about the siddhi of accomplishing whatever one wishes OM AH HUNG VAJRA GURU PEMA SIDDHI HUNG OM AH HUNG transfers consciousness to the pure realms of experience VAJRA transfers consciousness to the eastern pure realm of Manifest Joy GURU transfers consciousness to the southern pure realm of Glory & Splendor PEMA transfers consciousness to the western pure realm of  Great Bliss SIDDHI transfers consciousness to the northern pure realm of Excellent Activity HUNG transfers consciousness to the central pure realm of Unwavering If a physical form could demonstrate the benefit of even one recitation of OM AH HUNG VAJRA GURU PEMA SIDDHI HUNG, the entire earth would not be sufficient to contain the merit. All sentient beings who see, hear, or remember this mantra will definitely be established in the ranks of the masculine and feminine awareness-holders. If it is the case that these words of truth of the Vajra Guru mantra do not accomplish for sentient beings what they wish to accomplish just as I have promised, then I Pema Jungne, am truly deceiving sentient beings. But I have not deceived you, so you should practice according to my instructions. Even if you are not able to recite the mantra for whatever reasons, you should mount it on the top of a victory banner, even when the wind touches it, and that wind touches sentient beings, it will free them without a doubt. Alternately, you may inscribe it in clay or carve it in stone. This will also guard the path upon which these syllables are placed and guard that region from malevolent effects. You may also write this mantra out in gold ink on dark blue paper and wear it as an amulet. When you die, if this amulet is burned with your corpse, rainbows will be seen and your consciousness will be transferred to the realms of Supreme Bliss. The benefits of writing out, reading or reciting this mantra defy any accurate measure and defy any standard measurement that could be applied. Having established this for the benefit of beings in the future, I am hiding this treasure. May it meet with a fortunate child of mine in the future who has good karma. Samaya. Sealed. Sealed. Sealed.


A TEST…..

Posted On 19/12/2008

  ST called me 1 afternoon, telling me his house gt funny things, all his past 3 maids quite becos they all see “things” in the house..recently his son also see things…he request me to go his house ..i decline his request as i dun really like to mess with such cases..cos such cases r too messy at times..however..CK my long time client who is also ST boss called n persude me to help him..haiz…so silly i accept the request…   I gt jeff along with me..as i think its would be a good exp to him..cos after cultivating for so long he still hv no chance to exp such cases… when reach the condo, i hv a chat with ST and look at his son…no serious indication..n i proceed to check the house fengshui.. found that the front door area which is also the guan yin altar area is actually a 5 yellow sector and the store room is also a 5 yellow sector…ST indicate to me..these is also the 2 area he and his son saw the spirits.. its a big taboo to hv a altar set at the 5 yellow sector, i double check by using my ling feel to feel the statue…i realise beside the guan yin statue, the green amulet behind the statue is also getting very yin.. i believe the spiritual problem of the house is due to the altar…as the praying activities at such a yin sector hv attract the gathering of spirtis… n the green amulet is more of a yin xing…  i suggest to ST to remove the green amulet and the guan yin,  set up a   new altar at the south area which is the mountain 8 and fu yi sector. hang a 6 hollow windchimes at the front door area and storroom.. while i was explaining the issue to ST, his wife came bk..ST explain to her the reason why i was there..i self intro to her..from the way she look at me..i can tell that her trust for me is zero……….. inorder to avoid misunderstanding, i expalin what i hv explain ealier to her again….she said..dosnt all altar hv to be facing the door…? i expalin to her..its a wrong concept..as gods or pu sa r not watch dogs…they dun hv to be place seeing the door…then she “how lianly” said”  well i dun care what u do..i only want my family to be safe”..n she storm to her room… ST signal me to carry on what i want to do… so i ask jeff to chant di zhang fo hao to zhao du the wandering spirits around..while i clear the energy at the altar and seal the statue and the amulet…after i hv done..i keep remind ST to hang the 2 windchimes and use salt and vinegar to thoroughly wash the whole house…n i left.. 5 days later..i recieve a call from ST…he told me..the nex day after my visit..her wife had vomit for 3 days and on the 4th day, his son fall and hv a deep cut near the eye area&lt;p&gt; &lt;/p&gt; &lt;p&gt;ST called me 1 afternoon, telling me his house gt funny things, all his past 3 maids quite becos they all see “things” in the house..recently his son also see things…he request me to go his house ..i decline his request as i dun really like to mess with such cases..cos such cases r too messy at times..however..CK my long time client who is also ST boss called n persude me to help him..haiz…so silly i accept the request…&lt;/p&gt; &lt;p&gt; &lt;/p&gt; &lt;p&gt;I gt jeff along with me..as i think its would be a good exp to him..cos after cultivating for so long he still hv no chance to exp such cases…&lt;/p&gt; &lt;p&gt;when reach the condo, i hv a chat with ST and look at his son…no serious indication..n i proceed to check the house fengshui..&lt;/p&gt; &lt;p&gt;found that the front door area which is also the guan yin altar area is actually a 5 yellow sector and the store room is also a 5 yellow sector…ST indicate to me..these is also the 2 area he and his son saw the spirits..&lt;/p&gt; &lt;p&gt;its a big taboo to hv a altar set at the 5 yellow sector, i double check by using my ling feel to feel the statue…i realise beside the guan yin statue, the green amulet behind the statue is also getting very yin..&lt;/p&gt; &lt;p&gt;i believe the spiritual problem of the house is due to the altar…as the praying activities at such a yin sector hv attract the gathering of spirtis…&lt;/p&gt; &lt;p&gt;n the green amulet is more of a yin xing…&lt;/p&gt; &lt;p&gt; i suggest to ST to remove the green amulet and the guan yin,  set up a  &lt;/p&gt; &lt;p&gt;new altar at the south area which is the mountain 8 and fu yi sector.&lt;/p&gt; &lt;p&gt;hang a 6 hollow windchimes at the front door area and storroom..&lt;/p&gt; &lt;p&gt;while i was explaining the issue to ST, his wife came bk..ST explain to her the reason why i was there..i self intro to her..from the way she look at me..i can tell that her trust for me is zero………..&lt;/p&gt; &lt;p&gt;inorder to avoid misunderstanding, i expalin what i hv explain ealier to her again….she said..dosnt all altar hv to be facing the door…? i expalin to her..its a wrong concept..as gods or pu sa r not watch dogs…they dun hv to be place seeing the door…then she “how lianly” said”  well i dun care what u do..i only want my family to be safe”..n she storm to her room…&lt;/p&gt; &lt;p&gt;ST signal me to carry on what i want to do…&lt;/p&gt; &lt;p&gt;so i ask jeff to chant di zhang fo hao to zhao du the wandering spirits around..while i clear the energy at the altar and seal the statue and the amulet…after i hv done..i keep remind ST to hang the 2 windchimes and use salt and vinegar to thoroughly wash the whole house…n i left..&lt;/p&gt; &lt;p&gt;5 days later..i recieve a call from ST…he told me..the nex day after my visit..her wife had vomit for 3 days and on the 4th day, his son fall and hv a deep cut near the eye area…&lt;/p&gt; &lt;p&gt;i was shock..i ask him wat had he done…he told he hv follow my instruction to sent the amulet and statue to the temple, cleanse the house with salt and vinegar..but hv  not hang the windchimes as he sees thing r not turning good…and now his wife wana meet me personally to question me..i agreed..as i think its my responsible to expalin things to her…to make her feel safe..&lt;/p&gt; &lt;p&gt;after the call…double check all my analysis and cures given..i confirm i din do anything wrong…i then went for a meditation and asked my hu fa..wats gloing on…he shake his head n refuse to look at me..erm..i suddenly sense the urgency of this case&lt;/p&gt; &lt;p&gt;meet the couple at mac..once the wife saw me..she start to scream at me…n ask me y i wana harm their family…i was shock….me n ST tried to calm her down…n then she ask me y do i remove the green amulet which hv been protecting them..n now cause so much misfortune to their house…i told her…she did  permit me b4 i  do so….but she said..she dun noe anything thats y “gong gong” say yes!&lt;/p&gt; &lt;p&gt;she want me to expalin in detail what i hv done to their house fengshui n wat conspiracy does i hv with ST….ST was shock n both of them starts to quarelle infront of me..and beside this matter they start to dug out past issue n..start to shoot each other..walaos…i was sooo…………&lt;/p&gt; &lt;p&gt;i start to make peace and explain to her..in detail my fengshui analysis for the house…i also explain karma and dharma to her as i can see she is totally no knowledge for it..after more than 1 hour of expalining…and negative rebutt from her..she quieten dwn..n then glare at me…shoot out ” ok..you say untill so well covered..ok…you make sure..me n my kids r safe..if not i will make sure you will b sorry…as a mother i dare to do anything inorder to protect my kids….you better watchout!!!”&lt;/p&gt; &lt;p&gt;phew..i really felt so treatening..i feel like to rebutt her..but i swallow dwn all my words..as i think she is just being a great mom that was being anxious for her kids safety…&lt;/p&gt; i reminded ST to hang the windchimes..if not..the 5 yellow will not be dissolve… n dun blam me if bad things still come… &lt;p&gt;after they left..i went bk hm and tried to consult my hu fa shen…haha..then i realise..it my bad karma that i hv accumulate b4 that cos me to be scold and stump…the lady vomit..is actually a withdrawing symtom from negative energy….the child fall is a destined issue…phew..at lease i feel safe then…but now  i sit n think bk…that means in the days dwn the road..the family must not sick or watever..if not…i will be pointed at again..walao stress sia…i hv to make sure till the day they old n die..they must not hv exp any dwn turns loh…OMG….!!!&lt;/p&gt; &lt;p&gt;what a great bargain! …a small token of ang pows….n whole family will be well look after for life…hahaha..shall i stop my fengshui service n jus happily concentrate on my day job will do?? test…a real test for my faith n cultivation…..&lt;/p&gt;


Kalachakra

Posted On 14/12/2008

 

by Geshe Wangdrak (Losang Tenzin) of Namgyal Monastery

 

General Presentation of the Dharma The Buddha’s Dharma, can be divided to two vehicles, the Hinayana and the Mahayana. The Hinayana itself can divided into the vehicle of the shravakas and the vehicle of the pratyekabuddhas. The shravakas and pratyekabuddhas can be differentiated according to the relative inferiority and superiority of their faculties and the results they obtain, but the doctrinal features of the paths they follow are basically the same. People with a propensity to follow these two Hinayana vehicles take them up for the sake of merely their own emancipation, because they turn their backs on bearing the burden of the aims of others. Since the main cause of bondage in samsara is grasping at a self, the main cause of obtaining the freedom of liberation is the wisdom that realizes the meaning selflessness. Thus, shravakas and pratyekabuddhas, like bodhisattvas, realize selflessness. They meditate on is accompanied by the other paths of moral conduct, meditative concentration and so forth, and thus extinguish all their passions, greed, hatred, ignorance and so forth. Even though Hinayanists do not engage in their path intending to obtain Buddhahood, their path is in fact a means for ultimately leading such people to the stage of buddhahood. Thus, do not misapprehend the Hinayana paths as being solely an obstacle to enlightenment, because the Saddharmapundarika sutra and other texts teach that they are methods for achieving Buddhahood. The Buddha appears in the world so that sentient beings may obtain the gnosis that he himself obtained. Thus, the Buddha’s demonstrations of the path are strictly means to lead sentient beings to buddhahood. Even though the Hinayana paths do not lead directly to buddhahood, it is taught that followers of the Hinayana do in fact eventually enter the Mahayana and obtain buddhahood. Although followers of the Hinayana, like followers of the Mahayana, realize that phenomena are devoid of own-being, it is not the case that there is no difference at all between the Hinayana and the Mahayana. The doctrines of the Mahayana do not merely illuminate the selflessness of phenomena, they teach the bodhisattva stages, the perfections, the prayer to achieve perfect enlightenment for the sake of all sentient beings, great compassion, and so forth. They also teach the dedication of merits to enlightenment, the two accumulations of merit and gnosis, and the inconceivable reality that is purified of all stains. Thus, the Mahayana and Hinayana are not distinguished due to differences in their philosophical viewpoints, but they are differentiated according to their respective practice and non-practice of the entire range of skillful means. This is the assertion of Arya Nagarjuna and his disciple Aryadeva: A mother is the common cause of all her sons, and their fathers are the causes for distinguishing their races. Just so the mother, the perfection of wisdom, is the common cause of the sons, all four kinds of aryas: shravaka aryas, pratyekabuddha aryas, bodhisattava aryas, and buddha aryas. The cause for differentiating them into the particular Hinayana and Mahayana lineages is whether or not they have the methods of generating bodhichitta and so forth. The general Mahayana, like the Hinayana, can be subdivided into two vehicles: the Paramitayana and the Mantrayana. The common aim of the Mahayana is to train oneself in the six perfections by practising them out of a desire to obtain unexcelled enlightenment for the sake of all sentient beings. It is clear that one proceeds in the Mantrayana by this same path, because it is taught in the tantras. However, Mahayana practitioners who follow the paramitayana merely take up that much of the general body of the path, whereas followers of the Mantrayana cultivate the perfections by means of special tantric techniques that are not taught in the paramitayana. The terms “Cause vehicle”, “Paramitayana”, and so forth are synonyms, and “Mantrayana”, “Vajrayana”, “Effect vehicle”, and “Method vehicle” are synonyms as well. There is a difference between the cause vehicle and the effect vehicle: the cause vehicle is the Mahayana vehicle in which there is no meditation on oneself having a like aspect with any of the effects-the four complete purities-during the period of the path of training. The Mahayana vehicle in which there is meditation on oneself as having a like aspect with the four complete purities during the period of the path of training is called “The Effect vehicle” or “The Mantrayana”. This is what the master Tsongkhapa said in the Ngag Rim Chenmo: “With regard to vehicle, since it is the vehicle of, i.e., conveys, the effect that is desired here and the cause that desires this, it is called ‘vehicle’. The effect is the four complete purities of abode, body, property, and activities, a buddha’s palace, body, wealth, and deeds. One meditates from the present on oneself as having a divine mansion, a divine entourage, divine ritual implements, and the divine deeds of purifying the cosmos and its inhabitants, just like a Buddha, Thus, it is the Effect Vehicle because one progresses through meditating in accordance with the vehicle of the effect.” Thus, the Mahayana as a whole is divided into the Paramitayana and the Mantrayana because these two have substantially different means for achieving a buddha’s Form Body that accomplishes the aims of others. In general, the Hinayana and the Mahayana are not distinguished according to any difference in their wisdom of emptiness, but must be distinguished due to differences in their methods, as mentioned above. In particular, although the Mahayana is divided into the Paramitayana and the Mantrayana, this is not due to any difference in their wisdom that realizes the profound emptiness; the two Mahayana systems must be distinguished from the point of view of differences in their methods. The main aspect of method in the Mahayana is the portion dealing with achievement of the Form Body, and the method that achieves the Form Body in the Mantrayana is just the deity yoga of meditating on oneself as having an aspect similar to that of a Form Body. This method is superior to the method employed in the Paramitayana. With regard to the disciples of the Mantrayana, there are four types: inferior, middling, superior, and most excellent. The four classes of tantra were taught with these four types of disciples in mind. Since the disciples enter the Mantrayana through the four classes of tantra, the four classes are likened to “four doors.” Should you wonder what the four are, they are Ritual Tantra, Conduct Tantra, Yoga Tantra, and Unexcelled Yoga Tantra. The Kalachakra, which will be described below, belongs to the Unexcelled Yoga Tantra class. An Account of the Kalachakra, or Wheel of Time The entire meaning of the subject matter of the Kalachakra tantra is included within the three Kalachakras, or Wheels of Time: The Outer Wheel of Time, the Inner Wheel of Time, and the Other Wheel of Time. The Outer Wheel of Time is the external world of the environment, and it is also called “The procession of the external solar and lunar days.” The Inner Wheel of Time is the human body, that is an inner Jambudvipa, or earth-surface. Likewise, the inner channels, elements, and movements of the winds are set forth as the Inner Wheels of Time. The Other Wheel of Time is the initiations and paths of Shri Kalachakra, together with their results. It is “other” than the preceding two Wheels of Time. The guru ripens the disciple’s psycho-physical continuum with the initiations, and the disciple meditates on the path that consists of the generation process and the completion process. In this way the yogi actualizes the resultthe buddha body that is the divine image of emptiness. This is the Other Wheel of Time. The Buddha’s teaching of the Kalachakra is described in the Paramadibuddha, the Kalachakra, Basic Tantra: “As the teacher demonstrated the Dharma on Vulture Heap according to the Perfection of Wisdom system, he also taught the mantra system at Shri Dhanyakataka. What teacher taught what tantra, when and where was he dwelling? What was the place, who was the worldly entourage, and what was the purpose? “He taught the unexcelled Mahayana, the system of the Perfection of Wisdom, to the bodhisattvas on Mount Vulture Heap. Then at the same time the Tathagata dwelt together with bodhisattvas and others in the great stupa, in the mandala of the sphere of phenomena. He dwelt in the house of universal vajra, in space, immaterial and very lucid, unpartitioned and radiant. He taught the tantra in the beautiful sphere of phenomena, for the merit and gnosis of human beings.” The Basic Tantra also says: “Then Vajrapani’s emanation, King Suchandra from famous Shambhala, miraculously entered into the splended sphere of phenomena. First he circumambulated to the right, then he worshipped the teacher’s lotus feet with flowers made of jewels. Placing his hands together, Suchandra sat before the perfect Buddha. Suchandra requested the Buddha for the tantra, redacted it, and taught it too.” The Kalachakra was taught by our teacher, the Buddha Shakyamuni. He showed the way of actualizing highest perfect enlightenment underneath the bodhi tree at Bodh Gaya in India, at early dawn on the full moon of April/May. For one year he taught the general Paramitayana. In particular, at Mount Vulture Heap he turned the Dharma Wheel of the Perfection of Wisdom, the chief, ultimate Dharma Wheel of the Paramita system of the Mahayana. On the full moon of March/April, the twelfth month counted from the time he obtained buddhahood, the Buddha was teaching the Paramitayana at Mount Vulture Heap. At the same time he manifested another form inside the great stupa of Shri Dhanyakataka, which is near Shri Parvata in south India where he taught the Mantrayana. The great stupa was more than six leagues from top to bottom, and inside it the Buddha emitted two mandalas: below the mandala of Dharmadhatu Vagishvara, above the great mandala of the splendid asterisms. The Buddha was in the centre on the Vajra lion throne in the great Mandala of the Sphere of Vajra, the abode of great bliss. He was absorbed in the Kalachakra samadhi, and stood in the form of the Lord of the mandala. The excellent entourage within the mandala consisted of a host of Buddhas, bodhisattvas, furies, gods, nagas, and goddesses. Outside the mandala the requestor was the emanated body of Vajrapani, King Suchandra of Shambhala. He had miraculously come to Shri Dhanyakataka from Shambhala, and he requested the Kalachakra for the entourage of listeners: the ninety-six emanated satraps of the ninety-six great lands within Shambhala, together with a limitless host of fortunate bodhisattvas, gods, demons, and others. The Buddha gave the assembly the excellent Dharma-the worldly and transcendental initiations-and prophesied that they would obtain buddhahood, then he taught them the Paramadibuddha, the twelve thousand verse Kalachakra Basic Tantra. King Suchandra wrote it down in a volume and miraculously returned to Shambhala. In Shambhala Suchandra composed a sixty thousand line commentary of the Basic Tantra. He also erected a Kalachakra mandala made of precious substances. After he had appointed his son Sureshvara as King and teacher of the tantra, he passed away. Many great Kings appeared in the dynasty of Shambhala: Kalki Yashas, Kalki Pundarika, and others. They caused the profound Dharma of the Kalachakra to shine like the sun and the moon. The Kalachakra continued to be transmitted through the succession of kalkis (“chieftains”) of Shambhala, and eventually it was reintroduced into India. There are two main stories of how this came about, the story told by the Ra tradition and the story of the Dro tradition. (The Ra tradition and the Dro tradition will be discussed below). According to the Ra tradition, the Kalachakra and related commentaries famed as the Bodhisattvas Corpus appeared in India during the simultaneous reigns of three kings. Taking Bodh Gaya as the center, the three kings were: Dehopala, the Master of Elephants, in the East; Jauganga, the Master of Men, in the South; and Kanauj, the Master of Horses, in the West. At that time the great pandit Cilu, who mastered all aspects of the Buddhadharma, was born in Orissa, one of the five countries of eastern India. Cilu studied all the Buddhist texts at the Ratnagiri Vihara, Vikramashila, and Nalanda. In particular, he studied at the Ratnagiri Vihara that was undamaged by the Turks. Cilu realized that, in general, in order to achieve buddhahood in a single lifetime he would need the Mantrayana, and in particular, that he would need the clarifications of these doctrines contained in the Bodhisattva commentaries. Knowing that these teachings were extant in Shambhala, and depending on the instruction of his deity, he joined up with traders who sought jewels in the ocean. Having agreed with the traders, who were setting out across the sea, to meet up after six months, they went separate ways. Cilu proceeded in stages and finally, upon climbing a mountain, he met a man. The man asked him, “Where are you going?” Cilu replied, “I am going to Shambhala in search of the Bodhisattva Corpus.” The man said, “It is extremely difficult to go there, but if you can understand it, you could listen to it even here.” Cilu realized that the man was an emanation of Manjushri. He prostrated, offered a mandala, and requested instruction. The man conferred all the initiations, tantra commentaries, and oral instructions on Cilu. He grasped Cilu, placed a flower on his head, and blessed him, saying, “Realize the entire Bodhisattva Corpus.” Thus, like water poured from one vessel into another, Cilu realized the entire Bodhisattva Corpus. He went back the way he had come and, meeting with the traders, he returned to Eastern India. According to the Dro tradition, the Kalachakra was reintroduced into India by the master Kalachakrapada. A couple who practised the Yoga of Yamantaka performed the ritual for the birth of a son as it is taught in the Yamantaka Tantra, and had a son. When he grew up he learned that in the north the bodhisattvas themselves taught the Dharma, so he went to listen to them. With his psychic power the Kalki of Shambhala knew of the youth’s pure motivation and enthusiasm for the profound Dharma. He knew that if the youth attempted to come to Shambhala it would endanger his life because of the waterless wasteland that takes four months to cross. Thus, the Kalki used an emanation body to meet the youth at the edge of the desert. The Kalki asked the youth, “Where are you going, and why?” when the youth told him his intentions the Kalki said, “That road is very difficult. But if you can understand these things, couldn’t you listen to them even here?” The youth realized that this was an emanation of the Kalki and asked him for instruction. Right there the Kalki initiated the youth, and for four months he taught him all the highest tantras especially the three Bodhisattva Corpus commentaries. Like a vase filled to the brim, the youth realized and memorized all the tantras. When he returned to India he became renowned as an emanation of Manjushri, and his name was “Kalachakrapada” The Ra and Dro traditions say that the Kalachakra was introduced into India by Cilu and Kalachakrapada. The Kalachakra continued to be studied and practised in India, and it was eventually introduced into Tibet. Again, the Ra and Dro traditions are the two main lineages through which this occurred. The Dro tradition started from the visit of the Kashmiri Pandit Somanatha to Tibet. Somanatha first arrived in Tibet at Kharag and stayed among the Ryo clan. For a fee of one hundred measures of gold Somanatha translated half of the great Kalachakra commentary, the Vimalaprabha, into Tibetan, but in the meantime he became displeased and stopped his work. He took the gold and his draft translation and went to Phan Yul drub. There Chung Wa of the Zhang clan took Somanatha as his guru, and Shayrabdrak of the Dro clan acted as translator. Somanatha and Shayrabdrak translated the entire Vimalaprabha. The Dro tradition continued on to Lama ChöKu Özer. This lama mastered all of the teachings of the Dro clan, including the Kalachakra. His disciple was Lama Galo, who mastered both the Dro tradition and the Ra tradition and passed them on in a single combined lineage. The Ra tradition started with Chorab of the Ra clan, the nephew of the famous translator Ra Dorjedrak who was born in Nyen Ma Mang Yul. Ra Chorab memorized and understood all the doctrines of the Ra clan. Then he wished to learn the Kalachakra, so he went to the centre of Nepal where he continuously served the Pandit Samantashri for five years, ten months, and five days. Samantashri explained all the Kalachakra texts and gave Chorab the initiations and oral instructions. Then Chorab invited Samantashri to Tibet where&lt;p&gt;&lt;img class=”alignnone” src=”http://172.31.254.243/www.kalachakra.nett/kalach1.jpg” mce_src=”http://172.31.254.243/www.kalachakra.nett/kalach1.jpg” alt=”” width=”410″ height=”484″ /&gt;&lt;/p&gt; &lt;p align=”right”&gt;&lt;em&gt;by Geshe Wangdrak (Losang Tenzin)&lt;br /&gt; of Namgyal Monastery&lt;/em&gt;&lt;/p&gt; &lt;p align=”right”&gt;&lt;strong&gt;&lt;span style=”font-size:medium;” mce_style=”font-size:medium;”&gt; &lt;/span&gt;&lt;/strong&gt;&lt;/p&gt; &lt;p&gt;&lt;strong&gt;&lt;span style=”font-size:medium;” mce_style=”font-size:medium;”&gt;General Presentation of the Dharma&lt;/span&gt;&lt;/strong&gt;&lt;/p&gt; &lt;p&gt;&lt;span style=”color:#0000af;” mce_style=”color:#0000af;”&gt;&lt;img src=”http://172.31.254.241/www.tibet.comm/Buddhism/kala.jpeg” mce_src=”http://172.31.254.241/www.tibet.comm/Buddhism/kala.jpeg” border=”2″ alt=”” width=”147″ height=”180″ align=”left” /&gt;&lt;/span&gt;&lt;/p&gt; &lt;p&gt;The Buddha’s Dharma, can be divided to two vehicles, the Hinayana and the Mahayana. The Hinayana itself can divided into the vehicle of the shravakas and the vehicle of the pratyekabuddhas. The s&lt;em&gt;hravakas &lt;/em&gt;and&lt;em&gt; pratyekabuddhas&lt;/em&gt; can be differentiated according to the relative inferiority and superiority of their faculties and the results they obtain, but the doctrinal features of the paths they follow are basically the same. People with a propensity to follow these two Hinayana vehicles take them up for the sake of merely their own emancipation, because they turn their backs on bearing the burden of the aims of others. Since the main cause of bondage in samsara is grasping at a self, the main cause of obtaining the freedom of liberation is the wisdom that realizes the meaning selflessness. Thus, shravakas and pratyekabuddhas, like bodhisattvas, realize selflessness. They meditate on is accompanied by the other paths of moral conduct, meditative concentration and so forth, and thus extinguish all their passions, greed, hatred, ignorance and so forth.&lt;/p&gt; &lt;p&gt;Even though Hinayanists do not engage in their path intending to obtain Buddhahood, their path is in fact a means for ultimately leading such people to the stage of buddhahood. Thus, do not misapprehend the Hinayana paths as being solely an obstacle to enlightenment, because the &lt;em&gt;Saddharmapundarika sutra&lt;/em&gt; and other texts teach that they are methods for achieving Buddhahood. The Buddha appears in the world so that sentient beings may obtain the gnosis that he himself obtained. Thus, the Buddha’s demonstrations of the path are strictly means to lead sentient beings to buddhahood. Even though the Hinayana paths do not lead directly to buddhahood, it is taught that followers of the Hinayana do in fact eventually enter the Mahayana and obtain buddhahood.&lt;/p&gt; &lt;p&gt;Although followers of the Hinayana, like followers of the Mahayana, realize that phenomena are devoid of own-being, it is not the case that there is no difference at all between the Hinayana and the Mahayana. The doctrines of the Mahayana do not merely illuminate the selflessness of phenomena, they teach the bodhisattva stages, the perfections, the prayer to achieve perfect enlightenment for the sake of all sentient beings, great compassion, and so forth. They also teach the dedication of merits to enlightenment, the two accumulations of merit and gnosis, and the inconceivable reality that is purified of all stains.&lt;/p&gt; &lt;p&gt;Thus, the Mahayana and Hinayana are not distinguished due to differences in their philosophical viewpoints, but they are differentiated according to their respective practice and non-practice of the entire range of skillful means. This is the assertion of Arya Nagarjuna and his disciple Aryadeva: A mother is the common cause of all her sons, and their fathers are the causes for distinguishing their races. Just so the mother, the perfection of wisdom, is the common cause of the sons, all four kinds of aryas: &lt;em&gt;shravaka aryas, pratyekabuddha aryas, bodhisattava aryas, &lt;/em&gt;and&lt;em&gt; buddha aryas&lt;/em&gt;. The cause for differentiating them into the particular Hinayana and Mahayana lineages is whether or not they have the methods of generating bodhichitta and so forth. The general Mahayana, like the Hinayana, can be subdivided into two vehicles: the Paramitayana and the Mantrayana. The common aim of the Mahayana is to train oneself in the six perfections by practising them out of a desire to obtain unexcelled enlightenment for the sake of all sentient beings. It is clear that one proceeds in the Mantrayana by this same path, because it is taught in the tantras. However, Mahayana practitioners who follow the paramitayana merely take up that much of the general body of the path, whereas followers of the Mantrayana cultivate the perfections by means of special tantric techniques that are not taught in the paramitayana.&lt;/p&gt; &lt;p&gt;The terms “Cause vehicle”, “Paramitayana”, and so forth are synonyms, and “Mantrayana”, “Vajrayana”, “Effect vehicle”, and “Method vehicle” are synonyms as well. There is a difference between the cause vehicle and the effect vehicle: the cause vehicle is the Mahayana vehicle in which there is no meditation on oneself having a like aspect with any of the effects-the four complete purities-during the period of the path of training. The Mahayana vehicle in which there is meditation on oneself as having a like aspect with the four complete purities during the period of the path of training is called “The Effect vehicle” or “The Mantrayana”. This is what the master Tsongkhapa said in the &lt;em&gt;Ngag Rim Chenmo&lt;/em&gt;: “With regard to vehicle, since it is the vehicle of, i.e., conveys, the effect that is desired here and the cause that desires this, it is called ‘vehicle’. The effect is the four complete purities of abode, body, property, and activities, a buddha’s palace, body, wealth, and deeds. One meditates from the present on oneself as having a divine mansion, a divine entourage, divine ritual implements, and the divine deeds of purifying the cosmos and its inhabitants, just like a Buddha, Thus, it is the Effect Vehicle because one progresses through meditating in accordance with the vehicle of the effect.”&lt;/p&gt; &lt;p&gt;Thus, the Mahayana as a whole is divided into the Paramitayana and the Mantrayana because these two have substantially different means for achieving a buddha’s Form Body that accomplishes the aims of others. In general, the Hinayana and the Mahayana are not distinguished according to any difference in their wisdom of emptiness, but must be distinguished due to differences in their methods, as mentioned above. In particular, although the Mahayana is divided into the Paramitayana and the Mantrayana, this is not due to any difference in their wisdom that realizes the profound emptiness; the two Mahayana systems must be distinguished from the point of view of differences in their methods. The main aspect of method in the Mahayana is the portion dealing with achievement of the Form Body, and the method that achieves the Form Body in the Mantrayana is just the deity yoga of meditating on oneself as having an aspect similar to that of a Form Body. This method is superior to the method employed in the Paramitayana.&lt;/p&gt; &lt;p&gt;With regard to the disciples of the Mantrayana, there are four types: inferior, middling, superior, and most excellent. The four classes of tantra were taught with these four types of disciples in mind. Since the disciples enter the Mantrayana through the four classes of tantra, the four classes are likened to “four doors.” Should you wonder what the four are, they are Ritual Tantra, Conduct Tantra, Yoga Tantra, and Unexcelled Yoga Tantra. The Kalachakra, which will be described below, belongs to the Unexcelled Yoga Tantra class.&lt;/p&gt; &lt;p&gt;&lt;strong&gt;&lt;span style=”font-size:medium;” mce_style=”font-size:medium;”&gt;An Account of the Kalachakra, or Wheel of Time&lt;/span&gt;&lt;/strong&gt;&lt;/p&gt; &lt;p&gt;The entire meaning of the subject matter of the Kalachakra tantra is included within the three Kalachakras, or Wheels of Time: The Outer Wheel of Time, the Inner Wheel of Time, and the Other Wheel of Time. The Outer Wheel of Time is the external world of the environment, and it is also called “The procession of the external solar and lunar days.” The Inner Wheel of Time is the human body, that is an inner Jambudvipa, or earth-surface. Likewise, the inner channels, elements, and movements of the winds are set forth as the Inner Wheels of Time. The Other Wheel of Time is the initiations and paths of Shri Kalachakra, together with their results. It is “other” than the preceding two Wheels of Time. The guru ripens the disciple’s psycho-physical continuum with the initiations, and the disciple meditates on the path that consists of the generation process and the completion process. In this way the yogi actualizes the resultthe buddha body that is the divine image of emptiness. This is the Other Wheel of Time.&lt;/p&gt; &lt;p&gt;The Buddha’s teaching of the Kalachakra is described in the &lt;em&gt;Paramadibuddha, the Kalachakra, Basic Tantra&lt;/em&gt;:&lt;/p&gt; &lt;p&gt;”As the teacher demonstrated the Dharma on Vulture Heap according to the Perfection of Wisdom system, he also taught the mantra system at Shri Dhanyakataka. What teacher taught what tantra, when and where was he dwelling? What was the place, who was the worldly entourage, and what was the purpose?&lt;/p&gt; &lt;p&gt;”He taught the unexcelled Mahayana, the system of the Perfection of Wisdom, to the bodhisattvas on Mount Vulture Heap. Then at the same time the Tathagata dwelt together with bodhisattvas and others in the great stupa, in the mandala of the sphere of phenomena. He dwelt in the house of universal vajra, in space, immaterial and very lucid, unpartitioned and radiant. He taught the tantra in the beautiful sphere of phenomena, for the merit and gnosis of human beings.”&lt;/p&gt; &lt;p&gt;&lt;em&gt;The Basic Tantra&lt;/em&gt; also says: “Then Vajrapani’s emanation, King Suchandra from famous Shambhala, miraculously entered into the splended sphere of phenomena. First he circumambulated to the right, then he worshipped the teacher’s lotus feet with flowers made of jewels. Placing his hands together, Suchandra sat before the perfect Buddha. Suchandra requested the Buddha for the tantra, redacted it, and taught it too.”&lt;/p&gt; &lt;p&gt;The Kalachakra was taught by our teacher, the Buddha Shakyamuni. He showed the way of actualizing highest perfect enlightenment underneath the bodhi tree at Bodh Gaya in India, at early dawn on the full moon of April/May. For one year he taught the general Paramitayana. In particular, at Mount Vulture Heap he turned the Dharma Wheel of the Perfection of Wisdom, the chief, ultimate Dharma Wheel of the Paramita system of the Mahayana.&lt;/p&gt; &lt;p&gt;On the full moon of March/April, the twelfth month counted from the time he obtained buddhahood, the Buddha was teaching the Paramitayana at Mount Vulture Heap. At the same time he manifested another form inside the great stupa of Shri Dhanyakataka, which is near Shri Parvata in south India where he taught the Mantrayana.&lt;/p&gt; &lt;p&gt;The great stupa was more than six leagues from top to bottom, and inside it the Buddha emitted two mandalas: below the mandala of Dharmadhatu Vagishvara, above the great mandala of the splendid asterisms. The Buddha was in the centre on the Vajra lion throne in the great Mandala of the Sphere of Vajra, the abode of great bliss. He was absorbed in the Kalachakra samadhi, and stood in the form of the Lord of the mandala.&lt;/p&gt; &lt;p&gt;The excellent entourage within the mandala consisted of a host of Buddhas, bodhisattvas, furies, gods, nagas, and goddesses. Outside the mandala the requestor was the emanated body of Vajrapani, King Suchandra of Shambhala. He had miraculously come to Shri Dhanyakataka from Shambhala, and he requested the Kalachakra for the entourage of listeners: the ninety-six emanated satraps of the ninety-six great lands within Shambhala, together with a limitless host of fortunate bodhisattvas, gods, demons, and others.&lt;/p&gt; &lt;p&gt;The Buddha gave the assembly the excellent Dharma-the worldly and transcendental initiations-and prophesied that they would obtain buddhahood, then he taught them the &lt;em&gt;Paramadibuddha&lt;/em&gt;, the twelve thousand verse Kalachakra &lt;em&gt;Basic Tantra&lt;/em&gt;. King Suchandra wrote it down in a volume and miraculously returned to Shambhala.&lt;/p&gt; &lt;p&gt;In Shambhala Suchandra composed a sixty thousand line commentary of the &lt;em&gt;Basic Tantra&lt;/em&gt;. He also erected a Kalachakra mandala made of precious substances. After he had appointed his son Sureshvara as King and teacher of the tantra, he passed away. Many great Kings appeared in the dynasty of Shambhala: Kalki Yashas, Kalki Pundarika, and others. They caused the profound Dharma of the Kalachakra to shine like the sun and the moon.&lt;/p&gt; &lt;p&gt;The Kalachakra continued to be transmitted through the succession of kalkis (“chieftains”) of Shambhala, and eventually it was reintroduced into India. There are two main stories of how this came about, the story told by the Ra tradition and the story of the Dro tradition. (The Ra tradition and the Dro tradition will be discussed below).&lt;/p&gt; &lt;p&gt;According to the Ra tradition, the Kalachakra and related commentaries famed as the &lt;em&gt;Bodhisattvas Corpus&lt;/em&gt; appeared in India during the simultaneous reigns of three kings. Taking Bodh Gaya as the center, the three kings were: Dehopala, the Master of Elephants, in the East; Jauganga, the Master of Men, in the South; and Kanauj, the Master of Horses, in the West. At that time the great pandit Cilu, who mastered all aspects of the Buddhadharma, was born in Orissa, one of the five countries of eastern India. Cilu studied all the Buddhist texts at the Ratnagiri Vihara, Vikramashila, and Nalanda. In particular, he studied at the Ratnagiri Vihara that was undamaged by the Turks.&lt;/p&gt; &lt;p&gt;Cilu realized that, in general, in order to achieve buddhahood in a single lifetime he would need the Mantrayana, and in particular, that he would need the clarifications of these doctrines contained in the &lt;em&gt;Bodhisattva commentaries&lt;/em&gt;. Knowing that these teachings were extant in Shambhala, and depending on the instruction of his deity, he joined up with traders who sought jewels in the ocean. Having agreed with the traders, who were setting out across the sea, to meet up after six months, they went separate ways.&lt;/p&gt; &lt;p&gt;Cilu proceeded in stages and finally, upon climbing a mountain, he met a man. The man asked him, “Where are you going?” Cilu replied, “I am going to Shambhala in search of the &lt;em&gt;Bodhisattva Corpus&lt;/em&gt;.” The man said, “It is extremely difficult to go there, but if you can understand it, you could listen to it even here.” Cilu realized that the man was an emanation of Manjushri. He prostrated, offered a mandala, and requested instruction. The man conferred all the initiations, tantra commentaries, and oral instructions on Cilu. He grasped Cilu, placed a flower on his head, and blessed him, saying, “Realize the entire &lt;em&gt;Bodhisattva Corpus&lt;/em&gt;.” Thus, like water poured from one vessel into another, Cilu realized the entire &lt;em&gt;Bodhisattva Corpus&lt;/em&gt;. He went back the way he had come and, meeting with the traders, he returned to Eastern India.&lt;/p&gt; &lt;p&gt;According to the Dro tradition, the Kalachakra was reintroduced into India by the master Kalachakrapada. A couple who practised the Yoga of Yamantaka performed the ritual for the birth of a son as it is taught in the &lt;em&gt;Yamantaka Tantra&lt;/em&gt;, and had a son. When he grew up he learned that in the north the bodhisattvas themselves taught the Dharma, so he went to listen to them. With his psychic power the Kalki of Shambhala knew of the youth’s pure motivation and enthusiasm for the profound Dharma. He knew that if the youth attempted to come to Shambhala it would endanger his life because of the waterless wasteland that takes four months to cross. Thus, the Kalki used an emanation body to meet the youth at the edge of the desert.&lt;/p&gt; &lt;p&gt;The Kalki asked the youth, “Where are you going, and why?” when the youth told him his intentions the Kalki said, “That road is very difficult. But if you can understand these things, couldn’t you listen to them even here?” The youth realized that this was an emanation of the Kalki and asked him for instruction. Right there the Kalki initiated the youth, and for four months he taught him all the highest tantras especially the three &lt;em&gt;Bodhisattva Corpus&lt;/em&gt; commentaries. Like a vase filled to the brim, the youth realized and memorized all the tantras. When he returned to India he became renowned as an emanation of Manjushri, and his name was “Kalachakrapada”&lt;/p&gt; &lt;p&gt;The Ra and Dro traditions say that the Kalachakra was introduced into India by Cilu and Kalachakrapada. The Kalachakra continued to be studied and practised in India, and it was eventually introduced into Tibet. Again, the Ra and Dro traditions are the two main lineages through which this occurred.&lt;/p&gt; &lt;p&gt;The Dro tradition started from the visit of the Kashmiri Pandit Somanatha to Tibet. Somanatha first arrived in Tibet at Kharag and stayed among the Ryo clan. For a fee of one hundred measures of gold Somanatha translated half of the great Kalachakra commentary, the &lt;em&gt;Vimalaprabha&lt;/em&gt;, into Tibetan, but in the meantime he became displeased and stopped his work. He took the gold and his draft translation and went to Phan Yul drub. There Chung Wa of the Zhang clan took Somanatha as his guru, and Shayrabdrak of the Dro clan acted as translator. Somanatha and Shayrabdrak translated the entire Vimalaprabha.&lt;/p&gt; &lt;p&gt;The Dro tradition continued on to Lama ChöKu Özer. This lama mastered all of the teachings of the Dro clan, including the Kalachakra. His disciple was Lama Galo, who mastered both the Dro tradition and the Ra tradition and passed them on in a single combined lineage.&lt;/p&gt; &lt;p&gt;The Ra tradition started with Chorab of the Ra clan, the nephew of the famous translator Ra Dorjedrak who was born in Nyen Ma Mang Yul. Ra Chorab memorized and understood all the doctrines of the Ra clan. Then he wished to learn the Kalachakra, so he went to the centre of Nepal where he continuously served the Pandit Samantashri for five years, ten months, and five days. Samantashri explained all the Kalachakra texts and gave Chorab the initiations and oral instructions. Then Chorab invited Samantashri to Tibet where they carefully translated the Kalachakra tantra and its commentary, together with the auxiliary texts.&lt;/p&gt; &lt;p&gt;The Ra tradition continued through Ra Chorab’s son and grandson, and it eventually came to Lama Galo, as mentioned before. Lama Galo passed on both the Dro and the Ra traditions, and his lineage continued through such masters as Buton Rinchendrub and Tsongkhapa. The study and practice of the Kalachakra based on the Ra and Dro traditions exists even today.&lt;/p&gt; &lt;p&gt;Practice of the Kalachakra tantra, like all Buddhist tantric systems, is based on first receiving the proper initiations. For the initiations to be properly given and received it is necessary that both the guru and the disciple have certain qualifications. The qualifications of the Mantrayana guru are described by Losang Chökyi Gyaltsen as follows: “He should have control over his body, speech, and mind. He should be very intelligent, patient, and undeceitful. He should know the mantras and tantras, understand reality, and be competent in composing and explaining texts”. We are very fortunate that such gurus can be found even now.&lt;/p&gt; &lt;p&gt;The disciple should have experience of the three principal aspects of the Mahayana path: renunciation of samsara, bodhichitta, and understanding of emptiness. If the disciple has not actually experienced these, he or she should at least have intellectual familiarity with them and admiration for them.&lt;/p&gt; &lt;p&gt;The most important of the three aspects is bodhichitta, the primary motivation for taking the initiations. Lord Maitreya defined bodhichitta in his &lt;em&gt;Abhisamayalankara&lt;/em&gt;: “Bodhichitta is the desire for true, perfect enlightenment for the sake of others”. When applied to the specific circumstance of taking the Kalachakra initiations, the disciple should generate bodhichitta in the following manner: “For the sake of all sentient beings I must achieve the state of Shri Kalachakra. Then I will be able to establish all other sentient beings in the state of Shri Kalachakra as well”. With this motivation one should take initiation.&lt;/p&gt; &lt;p&gt;The general aim of tantric initiations is that through the initiations the guru ripens the disciple’s psycho-physical continuum. Here “ripening” means empowering the disciple to practise the yoga of the generation process and the completion process. In particular, the Kalachakra initiations empower the disciple to practise the yoga of the Kalachakra tantra, and, ultimately, to achieve the state of Shri Kalachakra.&lt;/p&gt; &lt;p&gt;There are eleven Kalachakra initiations: seven initiations of “entering like a child”, three “exalted” initiations, and one “most exalted” initiation. Disciples who are temporarily intent on just the worldly &lt;em&gt;siddhis &lt;/em&gt;(magical or mystical accomplishments) are given only the seven lower initiations. Those who are mainly interested in the transcendental &lt;em&gt;siddhi &lt;/em&gt;of buddhahood are given all eleven initiations. The first of the seven initiations of entering like a child is the water initiation. This is analagous to a mother washing her child immediately after its birth. The second initiation is the crown initiation that is analogous. to the binding of a child’s hairlocks. The third, ribbon initiation is analogous to piercing a child’s ears and arraying it with ornaments. The fourth initiation, the vajra and bell initiation, is analagous to a child laughing and talking. The fifth initiation is the discipline initiation, it is analagous to the child’s enjoyment of the five desirable sense-objects. Sixth is the name initiation, analagous to the naming of the child. The seventh, and final, initiation of entering like a child is the mantra authorization initiation. This initiation empowers the disciple to eliminate obstacles and to achieve the magic powers of pacification, gaining prosperity, subjugation, and destruction.&lt;/p&gt; &lt;p&gt;The three exalted initiations are as follows: the vase initiation is the gnosis of bliss and emptiness that arises from the disciple touching the consort’s breasts. The secret initiation is the gnosis of bliss and emptiness that arises from the disciple savouring the bodhichitta, The wisdom-gnosis initiation is the experience of connate joy that arises from the disciple and consort themselves engaging in union.&lt;/p&gt; &lt;p&gt;The most exalted initiation is also called “the fourth initiation” or “the word initiation” The previous great wisdom-gnosis initiation empowers the disciple to achieve the eleventh bodhisattva stage. Then the guru symbolically indicates the Gnosis Body that is the integration of supreme unchanging great bliss and emptiness possessing the best of all aspects. Saying, “This is it”, the guru bestows the fourth initiation on the disciple. This initiation empowers the disciple to obtain perfect buddhahood in the form of Shri Kalachakra.&lt;/p&gt; &lt;p&gt;&lt;em&gt;Translated from the Tibetan and edited by John Newman Translator’s note: ‘or more information on the subjects touched on in this essay the reader is advised to see: Dalai Lama, Kalachakra Tantra Initiation Rites and Practices (London: Wisdom Publications, 1985), and Geshe Lhundup Sopa eral, The Wheel of Time: The Kalachakra in Context (Madison. Wisconsin USA: Deer Park Books, 1985).&lt;/em&gt;&lt;/p&gt;


Tampines ST 32

Posted On 09/12/2008

recieve a call from Mdm chew, telling me her 2nd daughter and her niece saw a young ger roaming in their house but no one lese can see except them……and the 2 gers now is suffering from great phobia…her other 3 kids were also badly affected by them… I asked for their ba zi and did a analysis for both..of them Mdm chew daughter 11,ba zi seems to be normal..except its 阴局. as for the niece 10, very ordinary ba zi but when i did a energy scan,amazingly there is alot of  secrets her life destiny……. from what Mdm chew told me..I thought it should be a straight forward case, where wondering spirits trying to be funny… I set my altar, n decide to 修一坛白伞盖息灾法for them…normal spirit case, after such ritual, the spirits could easily chao du…so i went bk to my tight schedule and din get bk to mdm chew… 2days later she call again..telling me the gers still see the girl ..in the cupboard.. wow..i tot to myself..this must be some serious case..not even 白伞盖息灾法 can settle..i guess i hv to really make a trip dwn le…..i gt ready my stuff and ask ric to come along with me..cos i think its a good chance for him to use and witness what he hv learn… we reach the blk…but still cant sense any neg energy trying to stop me..usually if its those powerful spirits..they will start to creat problem for me when i gt into their boundaries.. smoothly we reach the unit..still i din sense any yin energy,hv a talk with mdm chew and the gers…did some testing for the gers…and confirm they really do hv 3rd eye… went around the house with the gers..search every  corners of the house, but still cant find the spirit… they hv a goddess of mercy altar at hm…i check the alter and did feel the present of positive ling in their house… usually if a house hv positive ling there shouldnt be and any neg spirits in the house…unless under 2 circumstances… 1> the spirits a residential spirits and hv not neg intention 2> the spirits belongs to one of the member of the houe and r related to the owner… i ask mdemchew but she very confirm there is no member of the house pass away recently…however i saw the upper cheek hers hv dark fleckers..no those normal one….n its a indication of spirts haunt… i had a private tsalk with her..and found out that she had actually exp 9 yrs of insomia..and it actually happen after she had an abortion… to confirm , i summon the 地基主of the area …and he confirmed that the spirits of the house is actually mdm chew aborted child… i explain the issue to her..she accept cos she too can sense its her aborted child spirts as her 2nd daughter did tell her the spirts looks like her elder sis… I taught her the way to zhao du her child spirits and did a counseling to the 2 young ladies…. and tested their ling energy…mdm chew daughter will lose her 3rd eye when she turn 17 but her niece ling is soooo strong , n she will be forever hving the 3rd eye…i shared my own exp to her..and taught her some simple ways to protect herself…i also told her if she want , after her o levels…she can come look for me..i will officially take her as my very 1st 归依灌顶第子… well i guess Ric must be rather dissapointed..cos he hv no chance to try out his diligently cultivated 金刚法….hahaha…


七支坐法的形式

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