开经偈
无上甚深微妙法
百千万劫难遭遇
我今见闻得受持
愿解如来真实义
南无祈园会上佛菩萨
南无祈园会上佛菩萨
南无祈园会上佛菩萨
金刚般若波罗蜜经
法会因由分第一
如是我闻。一时佛在舍卫国。祈树给孤独园。与大比丘众。千二百五十人俱。而时世尊。食时。著衣持钵。入舍卫大成乞食。於其城中。次第乞已。还至本处。饭食讫。收衣钵。洗足已。敷座而坐。
善现启请分第二
时长老须菩提。在大众中。即从座起。偏袒右肩。右膝著地。合掌恭敬。而白佛言。希有世尊。如来善护念诸菩萨。善付嘱诸菩萨。世尊。善男子。善女人。发阿耨多罗三藐三菩提心。云何应住。云何降伏其心。如来善护念诸菩萨。善付嘱诸菩萨。汝今谛听。当为汝说。善男子。善女人。发阿耨多罗三藐三菩提心。应如是住。如是降伏其心。唯然。世尊。愿乐欲闻。
大乘正宗分第三
佛告须菩提。诸菩萨摩诃萨。应如是降伏其心。所有一切众生之类。若卵生。若胎生。若湿生。若化生。若有色。若无色。若有想。若无想。若非有想非无想。我皆令入无余涅磐而灭度之。如是灭度无量无数无边终生。实无终生得灭度者。何以故。须菩提。若菩萨有我相人相终生相寿者相。即非菩萨。
妙行无住分第四
复次。须菩提。菩萨於法。应无所住。行於布施。所谓不住色布施。不住声香味触法布施。须菩提。菩萨应如是布施。不住於相。何以故。若菩萨不住相布施。其福得不可思量。须菩提。於意云何。东方虚空。可思量不。不也。世尊。须菩提。南西北方。四维上下虚空。可思量不。不也。世尊。须菩提。菩萨无住相布施。福得亦复如是。不可思量。须菩提。菩萨但应如所教住。
如理实见分第五
须菩提。於意云何。可以身相见如来不。不也。世尊。不可以身相得见如来。何以故。如来所说身相。即非身相。佛告须菩提。凡所有相。皆是虚妄。若见诸相非相。即见如来。
正信希有分第六
须菩提白佛言。世尊。颇有终生。得闻如是言说章句。生实信不。佛告。须菩提。莫作是说。如来灭后。后无百岁。有持戒修福者。於此章句。能生信心。以此为实。当知是人。不於一佛二佛三四五佛而种善根。已於无量千万佛所。种诸善根。闻是章句。乃至一念生净信者。须菩提。如来悉知悉见。是诸终生。得如是无量福德。何以故。是诸终生。无复我相人相终生相寿者相。无法相。亦无非法相。何以故。是诸终生。若心取相。即为著我人终生寿者。若取法相。即为著我人终生寿者。何以故。若取非法相。即为著我人终生寿者。是故不应取法。不应取非法。以是义故。如来常说。如等比丘知我说法。如筏喻者。法尚应拾。何况非法。
无得无说分第七
须菩提。於意云何。如来得阿耨多罗三藐三菩提耶。如来有所说法耶。须菩提言。如我解佛所说义。无有定法。名阿耨多罗三藐三菩提。亦无有定法。如来可说。何以故。如来所得法。皆不可取。不可说。非法非非法。所以者何。一切贤圣。皆以无为法。而有差别。
依法出生分第八
须菩提。於意云何。若人满三千大千世界七宝。以用布施。是人所得福德。宁为多不。须菩提言。甚多。世尊。何以故。是福德。即非福德性。是故如来说福德多。若复有人。於此经中受持。乃至四句偈等。为他人说。一切诸佛。及诸佛阿耨多罗三藐三菩提法。皆从此经出。须菩提。所谓佛法者。即非佛法。
一相无相分第九
须菩提。於意云何。须陀洹能作是念。我得须陀洹果不。须菩提言。不也。世尊。何以故。须陀洹名为入流。而无所入。不入色声香味触法。是名须陀洹。须菩提。於意云何。斯陀含能作是念。我得斯陀含果不。须菩提言。不也。世尊。何以故。斯陀含名一往来。而是无往来。是名斯陀含。须菩提。於意云何。阿那含能作是念。我得阿那含果不。不也。世尊。何以故。阿那含名为不来。而是无不来。是故名阿那含。须菩提。於意云何。阿罗汉能作是念。我得阿罗汉道不。须菩提言。不也。世尊。何以故。实无有法。名阿罗汉。世尊。若阿罗汉作是念。我得阿罗汉道。即为著我人终生寿者。世尊。佛说我得无诤三昧。人中最为第一。是第一离欲阿罗汉。世尊。我不作是念。我是离欲阿罗汉。世尊。我若作是念。我得阿罗汉道。世尊。则不说须菩提。是乐阿兰那行者。以须菩提实无所行。而名须菩提。是乐阿兰那行。
庄严净土分第十
佛告须菩提。於意云何。如来昔在然灯佛所。於法有所得不。不也。世尊。如来在然灯佛所。於法实无所得。须菩提。於意云何。菩萨庄严佛土不。不也。世尊。何以故。庄严佛土者。即非庄严。是名庄严。是故须菩提。诸菩萨摩诃萨。应如是清净心。不应住色生心。不应住声香味触法生心。应无所住。而生其心。须菩提。譬如有人。身如须弥山王。於意云何。是身为大不。须菩提言。甚大。世尊。何以故。佛说非身。是名大身。
无为福胜分第十一
须菩提。如恒河中所有沙数。如是沙等恒河。於意云河。是诸恒河沙。宁为多不。须菩提言。甚多。世尊。但诸恒河尚多无数。何况其沙。须菩提。我今实言告汝。若有善男子。善女人。以七宝满而所恒河沙数三千大千世界。以用布施。得福多不。须菩提言。甚多。世尊。佛告须菩提。善男子。善女人。於此经中。乃至受持四句偈等。为他人说。而此福得。胜前福得。
尊重正教分第十二
复次。须菩提。随说是经。乃至四句偈等。当知此处。一切世间天人阿修罗。皆应供养。如佛塔庙。何况有人。尽能受持读诵。须菩提。当知是人。成就最上第一希有之法。若是经典所在之处。即为有佛。若尊重弟子。
如法受持分第十三
而时须菩提白佛言。世尊。当何明此经。我等云何奉持。佛告须菩提。是经名为金刚般若波罗蜜。以是名字。如当奉持。所以者何。须菩提。佛说金刚般若波罗蜜。即非金刚般若波罗蜜。是名金刚般若波罗蜜。须菩提。於意云何。如来有所说法不。须菩提白佛言。世尊。如来无所说。须菩提。於意云何。三千大千世界所有微尘。是为多不。须菩提言。甚多世尊。须菩提。诸微尘。如来说非微尘。是名微尘。如来说世界。非世界。是名世界。须菩提。於意云何。可以三十二相见如来不。不也。世尊。不可以三十二相得见如来。何以故。如来说三十二相。即是非相。是名三十二相。须菩提。若有善男子。善女人。以恒河沙等身命布施。若复有人。於此经中。乃至受持四句偈等。为他人说。其福甚多。
离相寂灭分第十四
而时须菩提。闻说是经。深解义趣。涕泪悲泣。而白佛言。希有世尊。佛说如是甚深经典。我从昔来所得慧眼。未曾得闻如是之经。世尊。若复有人。得闻是经。信心清净。即生实相。当知是人。成就第一希有功德。世尊。是实相者。即是非相。是故如来说明实相。世尊。我今得闻如是经典。信解受持。不足为难。若当来世。后无百岁。其有众生。得闻是经。信解受持。是人即为第一希有。何以故。此人无我相无人相无众生相无寿者相。所以者何。我相即是非相。人相众生相寿者相。即是非相。离一切诸相。即名诸佛。佛告须菩提。如是如是。若复有人。得闻是经。不惊不怖不畏。当知是人。甚为希有。何以故。须菩提。如来说第一波罗蜜。即非第一波罗蜜。是名第一波罗蜜。须菩提。忍辱波罗蜜。如来说非忍辱波罗蜜。是名忍辱波罗蜜。何以故。须菩提。如我昔为歌利王割截身体。我於而时。无我相无人相无众生相无寿者相。何以故。我於往昔节节支解时。若有我相人相众生相寿者相。应生真恨。须菩提。又念过去於五百世。作忍辱仙人。於而所世。无我相无人相无众生相无寿者相。是故须菩提。菩萨应离一切相。发阿耨多罗三藐三菩提心。不应住色生心。不应住声香味触法生心。应生无所住心。若心有住。即为非住。是故佛说菩萨心。不应住色布施。须菩提。菩萨为利益一切众生故。应如是布施。如来说一切诸相。即是非相。又说一切众生。即非众生。须菩提。如来是真语者。实语者。如语者。不诳语者。不异语者。须菩提。如来所得法。此法无实无虚。须菩提。若菩萨心。住於法而行布施。如人入暗。即无所见。若菩萨心。不住於法而行布施。如人有目。日光明照。见种种色。须菩提。当来之世。若有善男子。善女人。能於此经受持读诵。即为如来。以佛智慧。悉知是人。悉见是人。皆得成就无量无边功德。
持经功德分第十五
须菩提。若有善男子。善女人。初日分。以恒河沙等身布施。中日分。复以恒河沙等身布施。后日分。亦以恒河沙等身布施。如是无量百千万亿劫。以身布施。若复有人。闻此经典。信心不逆。何况书写受持读诵。为人解说。须菩提。以要言之。是经有不可思议。无边功德。无边功德。如来为大乘者说为发最上乘者说。若有人能受持读诵广为人说。如来悉知是人。悉见是人。皆得成就不可量。不可城。无有边。不可思议功德。如是人等。即为荷担如来。阿耨多罗三藐三菩提。何以故。须菩提。若乐小法者。著我见人见众生见寿者见。即於此经不能听受读诵。若有此经。一切世间天人阿修罗。所应供养。当知此处。即为是塔。皆应恭敬。作礼围绕。以诸华香而散其处。
能净业障分第十六
复次。须菩提。善男子。善女人。受持读诵此经。若为人轻贱。是人先世罪业。应堕恶道。以今世人轻贱故。先世罪业。即为消灭。当得阿耨多罗三藐三菩提。须菩提。我念过去无量阿僧祈劫。於然灯佛前。得值八百四千万亿那由他诸佛。悉皆供养承事。无空过者。若复有人。能受持读诵此经。所得功德。於我所供养诸佛功德。百分不及一。百千万亿分。乃至算数譬喻。所不能及。须菩提。若善男子。善女人。於后末世。有受持读诵此经。我若具说者。或有人闻。心即狂乱。狐疑不信。须菩提。当知是经义。不可思议。果报不可思议。
究竟无我分第十七
而时须菩提白佛言。世尊。善男子。善女人。发阿耨多罗三藐三菩提心。云何应住。云何降伏其心。佛告须菩提。善男子。善女人。发阿耨多罗三藐三菩提心者。当生如是心。我应灭度一切众生。灭度一切众生已。而无有一众生实灭度者。何以故。须菩提。若菩萨有我相人相众生相寿者相。即非菩萨。所以者何。须菩提。实无有法。发阿耨多罗三藐三菩提心者。须菩提。於意云何。如来於然灯佛所。有法得阿耨多罗三藐三菩提不。不也。世尊。如我解佛所说义。佛於然灯佛所。无有法得阿耨多罗三藐三菩提。佛言。如是如是。须菩提。实无有法。如来得阿耨多罗三藐三菩提须菩提。须菩提。若有法。如来得阿耨多罗三藐三菩提者。然灯佛则不与我授记。汝於来世。当得作佛。号释迦牟尼。以实无有法。得阿耨多罗三藐三菩提。是故然灯佛。与我授记。作是言。汝於来世。当得作佛。号释迦牟尼。何以故。如来者。即诸法如义。若有人言。如来得阿耨多罗三藐三菩提须菩提。须菩提。实无有法。佛得阿耨多罗三藐三菩提须菩提。须菩提。如来所得阿耨多罗三藐三菩提。於是中无实无虚。是故如来说一切法。皆是佛法。须菩提。所言一切法者。即非一切法。是故名一切法。须菩提。譬如人身长大。须菩提言。世尊。如来说人身长大。即为非大身。是名大身。须菩提。菩萨亦如是。若作是言。我当灭度无量众生。即不名菩萨。何以故。须菩提。实无有法。名为菩萨。是故佛说一切法。无我无人无众生无寿者。须菩提。若菩萨作是言。我当庄严佛土。是不名菩萨。何以故。如来说庄严佛土者。即非庄严。是名庄严。须菩提。若菩萨通达无我法者。如来说名真是菩萨。
一体同观分第十八
须菩提。於意云何。如来有肉眼不。如是。世尊。如来有肉眼。须菩提。於意云何。如来有天眼不。如是。世尊。如来有天眼。须菩提。於意云何。如来有慧眼不。如是。世尊。如来有慧眼。须菩提。於意云何。如来有法眼不。如是。世尊。如来有法眼。须菩提。於意云何。如来有佛眼不。如是。世尊。如来有佛眼。须菩提。於意云何。如恒河中所有沙。佛说是沙不。如是。世尊。如来说是沙。须菩提。於意云何。如一恒河中所有沙。有如是沙等恒河。是诸恒河所有沙数。佛世界如是。宁为多不。甚多。世尊。佛告须菩提。而所国土中。所有众生。若干种心。如来悉知。何以故。如来说诸心。皆为非心。是名为心。所以者何。须菩提。过去心不可得。现在心不可得。未来心不可得。
法界通化分第十九
须菩提。於意云何。若有人满三千大千世界七宝。以永布施。是人以是因缘。得福多不。如是。世尊。此人以是因缘。得福甚多。须菩提。若福得有实。如来不说得福德多。以福德无故。如来说得福德多。
离色离相分第二十
须菩提。於意云何。佛可以具足色身见不。不也。世尊。如来不应以具足色身见。何以故。如来说具足色身。即非具足色身。是名具足色身。须菩提。於意云何。如来可以具足诸相见不。不也。世尊。如来不应以具足诸相见。何以故。如来说诸相具足。即非具足。是名诸相具足。
非说所说分第二十一
须菩提。汝勿谓如来作是念。我当有所说法。莫作是念。何以故。若人言如来有所说法。即为谤佛。不能解我所说故。须菩提。说法者。无法可说。是名说法。而时慧命须菩提白佛言。世尊。颇有众生。於未来世。闻说是法。生信心不。佛言须菩提。彼非众生。非不终生。何以故。须菩提。众生众生者。如来说非众生。是名众生。
无法可得分第二十二
须菩提白佛言。世尊。佛得阿耨多罗三藐三菩提。为无所得耶。佛言。如是如是。须菩提。我於阿耨多罗三藐三菩提。乃至无有少法可得。是名阿耨多罗三藐三菩提。
净心行善分第二十三
复次。须菩提。是法平等。无有高下。是名阿耨多罗三藐三菩提。以无我无人无众生无寿者。修一切善法。即得阿耨多罗三藐三菩提。须菩提。所言善法者。如来说即非善法。是名善法。
福智无比分第二十四
须菩提。若三千大千世界中。所有诸须弥山王。如是等七宝聚。有人持用布施。若人以此般若波罗蜜经。乃至四句偈等。受持读诵。为他人说。於前福德。百分不及一。百千万亿分。乃至算数譬喻。所不能及。
化无所化分第二十五
须菩提。於意云何。汝等无谓如来作是念。我当度众生。须菩提。莫作是念。何以故。实无有众生如来度者。若有众生如来度者。如来既有我人众生寿者。须菩提。如来说有我者。即非有我。而凡夫之人。以为有我。须菩提。凡夫者。如来说即非凡夫。是名凡夫。
法身非相分第二十六
须菩提。於意云何。可以三十二相观如来不。须菩提言。如是如是。以三十二相观如来。佛言。须菩提。若以三十二相观如来者。转轮圣王。既是如来。须菩提白佛言。世尊。如我解佛所说义。不应以三十二相观如来。而时世尊。而说偈言。
若以色见我
以音声求我
是人行邪道
不能见如来
无断无灭分第二十七
须菩提。如若作是念。如来不以具足相故。得阿耨多罗三藐三菩提。须菩提。莫作是念。如来不以具足相故。得阿耨多罗三藐三菩提。须菩提。如若作是念。发阿耨多罗三藐三菩提心者。说诸法断灭。莫作是念。何以故。发阿耨多罗三藐三菩提心者。於法不说断灭相。
不受不贪分第二十八
须菩提。若菩萨以满恒河沙等世界七宝。持用布施。若复有人。知一切法无我。得成於忍。此菩萨。胜前菩萨所得功德。何以故。须菩提。以诸菩萨不受福德故。须菩提白佛言。世尊。云何菩萨不受福德。须菩提。菩萨所作福德。不应贪著。是故说不受福德。
威仪寂静分第二十九
须菩提。若有人言。如来若来若去。若坐若卧。是人不解我所说义。何以故。如来者。无所从来。以无所去。故名如来。
一合理相分第三十
须菩提。若善男子。善女人。以三千大千世界。碎为微尘。於意云何。是微尘众。宁为多不。须菩提言。甚多。世尊。何以故。若是微尘众实有者。佛既不说是微尘众。所以者何。佛说微尘众。是名微尘众。世尊。如来所说三千大千世界。即非世界。是名世界。何以故。若世界实有者。既是一合相。如来说一合相。即非一合相。是名一合相。须菩提。一合相者。既是不可说。但凡夫之人。贪著其事。
知见不生分第三十一
须菩提。若人言。佛说我见人见众生见寿者见。须菩提。於意云何。是人解我所说义不。不也。世尊。是人不解如来所说义。何以故。世尊说我见人见众生见寿者见。即非我见人见众生见寿者见。是名我见人见众生见寿者见。须菩提。发阿耨多罗三藐三菩提心者。於一切法。应如是知。如是见。如是信解。不生法相。须菩提。所言法相者。如来说即非法相。是名法相。
应化非真分第三十二
须菩提。若有人以满无量阿僧祈世界七宝。持用布施。若有善男子。善女人。发菩提心者。持於此经。乃至四句偈等。受持读诵。为人演说。其福胜彼。云何为人演说。不取於相。如如不动。何以故。
一切有为法
如梦幻泡影
如露亦如电
应作如是观。
佛说是经已。长老须菩提。及诸比丘。比丘尼。优婆塞。优婆夷。一切世间天人阿修罗。闻佛所说。皆大欢喜。信受奉行。
金刚般若波罗蜜经
金刚赞
断疑生信
绝相超宗
顿忘人法解真空
般若味重重
四句融通
福德叹无穷
南无祈园会上佛菩萨
南无祈园会上佛菩萨
南无祈园会上佛菩萨
三皈依
自皈依佛 当愿众生 体解大道 发无上心
自皈依法 当愿众生 深入经藏 智慧如海
自皈依僧 当愿众生 统理大众 一切无碍
回向偈
原以此功德
庄严佛净土
上报四重恩
下净三途苦
若有见闻者
悉发菩提心
尽此一报身
同生极乐国
2008年10月15日星期三
西方好，娑婆苦 THE YERSES IN PRAISE OF PURE LAND
娑婆苦
娑婆苦，娑婆苦，是非人我几时休？生死路悠悠。。。。。。
西方好
西方好，西方好，弥陀慈父亲宣说，度我悟无生！
The Suffering In The Saha world
Suffering, suffering,
When will the suffering in the Saha World ever come to an end?
To discriminate right and wrong, self and others,
The wheel of birth and death will forever roll on.
The Blissful pure land
Good indeed is the Pure Western Land,
For There you can see Amitabha Buddha,
Who Will Proclaim for you the Dharma,
And help you to awaken to the Patience of No-production.
西方好，随念即超群，一点灵光随落日，万端尘事付浮云，人世自纷纷。
凝望处，决定去栖神，金池经行光里步，玉楼宴坐定中身，方好任天真。
The Verses In Praise Of Pure Land
Good indeed is the Pure Western Land,
When you can be mindful of every successive thought,
You will be above the multitude,
May you renounce all mundane affairs with your innate light following the setting sun.
When your mindfulness is one-pointed,
You are guaranteed of a rebirth there,
In the illumination, you will obtain the walking samadhi beside the golden pond,
And certify to the Roaming Samdhi while sitting in mediation in the Jade Palace.
西方好，琼树耸高空，弥覆七重珠宝网，庄严百亿妙华宫，宫里众天童。
金地上，栏楯绕重重，华雨飘飘香散漫，乐音寥亮鼓清风，闻者乐无穷。
Good indeed is the Pure Western Land,
The Precious Trees are as high as the sky,
And are covered with seven layers of precious pearly nets,
In hundreds of billions of wonderfully adorned Flowery Palaces there dwell the Heavenly Youths.
On the Golden Floor,
Are multiple payers of ornamental railings,
The fragrance of the flowery rain scents the air,
And when the wind blows by, the wonderfully subtle music brings joy to everyone.
西方好，七宝壁成池，四色好华敷菡萏，八功德水泛清漪，除渴又除饥。
池岸上，楼殿势飞翚，碧玉雕栏填玛瑙，黄金危间玻璃，随处发光辉。
Good inded is the Pure Wedtern Land,
In the ponds of seven Gams,
Lotuses of four colours have just bloomed,
After drinking the gentle flowing water of eight virtues, everyone will be freed from thirst and hunger.
Besides the ponds,
Are the beautifully adorned palaces and towers,
Which are surrounded by railing of green jade and carnelian,
The Golden beams which are interlaced with crystal oenament shine brightly everywhere.
西方好，群鸟发音声，华下和鸣歌六度，光中哀雅赞三乘，闻者悟无生。
三恶道，莸自不知名，皆是佛慈亲变化，欲宣法语警迷情，心地顿圆明。
Good indeed is the Pure Western Land,
Below the lotuses, the brids sing in harmony in praise of the six paramitas,
In the bright illumination, subtly gentle voices come forth in praise of the Three Vehicles,
All who hear the songs will awaken to the Dharma Patience of No-Production.
Besides the ponds,
Are the beautifully adorned palaces and towers,
Which are surrounded by railing of green jade and carnelian,
The Golden beams which are interlaced with crystal ornament shine brightly everywhere.
西方好，清旦供尤佳，缥缈仙云随宝仗，轻盈衣诫诸天花，十万去非赊。
诸佛土，随念偏河沙，莲掌抚摸亲授记，潮音清妙响倾伽，时至即还家。
Good indeed is the Pure Western Land,
Making offering early in the morning is a real wonder,
In the distant cloud there appear the precious Banners,
Without any hindrance everyone will carry the heavenly flowers in soft clothings to millions of Buddhalands.
Just with the arising of a thought, one can travel to Buddha Lands as many as the Ganges Sand,
The Buddha with their soft Lotus hands will personally bestow a prediction of Buddhahood to all,
The Buddha's voice is as clear and wonderful as the subtly melodious voice of Kalavinka,
And all will return home when the time comes.
西方好，我佛大慈悲，但具三心圆十念，即登九品越三祈，神力不思议。
临报尽，接引定无疑，普愿众生同系念，金壹天乐共迎时，弹指到莲池。
Good indeed is the Pure Western Land,
The Buddha is greatly kind and compassionate,
If we can perfect ten recitation and bring forth the Bodhi Mind wholeheartedly,
With this inconceivable power, we will surpass the three asamkheyas and attain a rebirth within the Nine Grades.
When it is time for us to leave the present from,
There is no doubt Yhe Buddha will personally come to welcome us,
May all beings who are mindful of The Buddha arrive at the lotus ponds swiftly,
With Heavenly music and Golden Dias to welcome them.
娑婆苦，长劫受轮回，不断苦因离火宅，只随业报入胞胎，辜负这灵台。
朝又暮，寒暑急相催，一个幻身能几日，百般机巧衮尘埃，何得出头来？
The Saha World is full of suffering indeed,
All being undergo transmigration throughout long Kalpas,
Without aevering the evil causes, no one can escape the house that is on fire,
Instead we will have to undergo retribution as we regretfully go against our innate nature.
With the changing of four seasons, a man wanders from morning till night,
How long can such an illusive from really survive?
With cunning tricks and plots enveloping the mind,
When can he ever hope to leave the Mundane dust?
娑婆苦，身世一浮萍，蚊蚋睫中争小利，蜗牛角上窃虚名，一点气难平。
人我盛，日夜长无明，地狱争头成队入，西方无个肯修行，空死复空生！
The Saha World is full of suffering indeed,
Our lifespan resembles that of the duckweed,
If we scheme for self benefit and fame,
Difficult indeed it is to subdue our anger.
With the discrimination of self and others,
The deluded thoughts will grow day by day,
Finally we end up falling into the Hells,
For most will waste their lives away without any real sffort purifying the mind.
娑婆苦，情念骤如风，六贼村中无暂息，四蛇箧内更相攻，谁是主人翁?
无慧力，爱网转关笼，一向四楞但担地，不思两脚无梢空，前路更匆匆。。。。。。
The Saha World is full of suffering indeed,
With the sentiment as forceful as the wind, our sixfaculties are invaded continually by the six thieves,
And the four snakes are forever trying to overcome each other,
Who is really the Master in this stinking from?
Without wisdom, we are trapped in the cage of love and desires,
If we do not care to strengthen the foundation of the mind ground,
Heeflessly we will waste our life away,
And embark on our journey into the future blindly.
娑婆苦，生老病无常，九窍腥臊流秽污，一包脓血贮皮囊，
随妄想，躺欲更荒唐，念佛看经云着相，破斋毁戒却无妨，只恐有阎王。
The Saha World is full of suffering indeed,
In the Impermanent World we undergo birth, old age, sickness and death,
The sxcretion of the nine apertures is smelly and dirty,
What are we fighting for in this stinking bag of blood and pus?
When we follow our false thoughts and attach to loving desires,
We are indeed the greatest deluded Ones,
Slandering The Mindfulness of The Buddha and the recitation of The Sutra as attachment,
How can such a slanderer escape from King Yama by breaking precepts and destroying the Pure Conduct?
娑婆苦，终日走尘寰，不觉年光随逝水，那堪白胡换朱颜，六趣任循环。
今与古，谁肯死前闲，危脆利名才入手，虚华财色便追攀，荣辱片时间。
The Saha World is full of suffering indeed,
Travelling the whole day in the Mundane Realm,
We do not realize that the years are passing by like flowing water,
What a torture it is to revolve on the six paths, in exchange of the old haggard from with a young one?
From the past until now,
No one can really let go before death,
When one has obtained fame and benefits, wealth and beauty are to be pursued,
Within a short instant, fame and defamation are fully experienced.
娑婆苦，光景急如流，宠辱悲欢何日了，是非人我几时休，生死路悠悠。
三界里，水面一浮沤，纵使英雄功盖世，只留白骨掩荒邱，何似早回头？
The Saha World is full of suffering indeed,
Time passes by like the quick flowing stream,
With the discrimination of fame and defamation, sadness and happiness, right and wrong, self and others,
In what day can the road of birth and death come to an end?
The Triple Realm is like a bubble on the surface of water,
Even with your heroic deeds as great as the world,
Only the white bones are to remain on the remote hill,
Why did not you give a thought to this and take a turn in your life?
娑婆苦，娑婆苦，是非人我几时休？生死路悠悠。。。。。。
西方好
西方好，西方好，弥陀慈父亲宣说，度我悟无生！
The Suffering In The Saha world
Suffering, suffering,
When will the suffering in the Saha World ever come to an end?
To discriminate right and wrong, self and others,
The wheel of birth and death will forever roll on.
The Blissful pure land
Good indeed is the Pure Western Land,
For There you can see Amitabha Buddha,
Who Will Proclaim for you the Dharma,
And help you to awaken to the Patience of No-production.
西方好，随念即超群，一点灵光随落日，万端尘事付浮云，人世自纷纷。
凝望处，决定去栖神，金池经行光里步，玉楼宴坐定中身，方好任天真。
The Verses In Praise Of Pure Land
Good indeed is the Pure Western Land,
When you can be mindful of every successive thought,
You will be above the multitude,
May you renounce all mundane affairs with your innate light following the setting sun.
When your mindfulness is one-pointed,
You are guaranteed of a rebirth there,
In the illumination, you will obtain the walking samadhi beside the golden pond,
And certify to the Roaming Samdhi while sitting in mediation in the Jade Palace.
西方好，琼树耸高空，弥覆七重珠宝网，庄严百亿妙华宫，宫里众天童。
金地上，栏楯绕重重，华雨飘飘香散漫，乐音寥亮鼓清风，闻者乐无穷。
Good indeed is the Pure Western Land,
The Precious Trees are as high as the sky,
And are covered with seven layers of precious pearly nets,
In hundreds of billions of wonderfully adorned Flowery Palaces there dwell the Heavenly Youths.
On the Golden Floor,
Are multiple payers of ornamental railings,
The fragrance of the flowery rain scents the air,
And when the wind blows by, the wonderfully subtle music brings joy to everyone.
西方好，七宝壁成池，四色好华敷菡萏，八功德水泛清漪，除渴又除饥。
池岸上，楼殿势飞翚，碧玉雕栏填玛瑙，黄金危间玻璃，随处发光辉。
Good inded is the Pure Wedtern Land,
In the ponds of seven Gams,
Lotuses of four colours have just bloomed,
After drinking the gentle flowing water of eight virtues, everyone will be freed from thirst and hunger.
Besides the ponds,
Are the beautifully adorned palaces and towers,
Which are surrounded by railing of green jade and carnelian,
The Golden beams which are interlaced with crystal oenament shine brightly everywhere.
西方好，群鸟发音声，华下和鸣歌六度，光中哀雅赞三乘，闻者悟无生。
三恶道，莸自不知名，皆是佛慈亲变化，欲宣法语警迷情，心地顿圆明。
Good indeed is the Pure Western Land,
Below the lotuses, the brids sing in harmony in praise of the six paramitas,
In the bright illumination, subtly gentle voices come forth in praise of the Three Vehicles,
All who hear the songs will awaken to the Dharma Patience of No-Production.
Besides the ponds,
Are the beautifully adorned palaces and towers,
Which are surrounded by railing of green jade and carnelian,
The Golden beams which are interlaced with crystal ornament shine brightly everywhere.
西方好，清旦供尤佳，缥缈仙云随宝仗，轻盈衣诫诸天花，十万去非赊。
诸佛土，随念偏河沙，莲掌抚摸亲授记，潮音清妙响倾伽，时至即还家。
Good indeed is the Pure Western Land,
Making offering early in the morning is a real wonder,
In the distant cloud there appear the precious Banners,
Without any hindrance everyone will carry the heavenly flowers in soft clothings to millions of Buddhalands.
Just with the arising of a thought, one can travel to Buddha Lands as many as the Ganges Sand,
The Buddha with their soft Lotus hands will personally bestow a prediction of Buddhahood to all,
The Buddha's voice is as clear and wonderful as the subtly melodious voice of Kalavinka,
And all will return home when the time comes.
西方好，我佛大慈悲，但具三心圆十念，即登九品越三祈，神力不思议。
临报尽，接引定无疑，普愿众生同系念，金壹天乐共迎时，弹指到莲池。
Good indeed is the Pure Western Land,
The Buddha is greatly kind and compassionate,
If we can perfect ten recitation and bring forth the Bodhi Mind wholeheartedly,
With this inconceivable power, we will surpass the three asamkheyas and attain a rebirth within the Nine Grades.
When it is time for us to leave the present from,
There is no doubt Yhe Buddha will personally come to welcome us,
May all beings who are mindful of The Buddha arrive at the lotus ponds swiftly,
With Heavenly music and Golden Dias to welcome them.
娑婆苦，长劫受轮回，不断苦因离火宅，只随业报入胞胎，辜负这灵台。
朝又暮，寒暑急相催，一个幻身能几日，百般机巧衮尘埃，何得出头来？
The Saha World is full of suffering indeed,
All being undergo transmigration throughout long Kalpas,
Without aevering the evil causes, no one can escape the house that is on fire,
Instead we will have to undergo retribution as we regretfully go against our innate nature.
With the changing of four seasons, a man wanders from morning till night,
How long can such an illusive from really survive?
With cunning tricks and plots enveloping the mind,
When can he ever hope to leave the Mundane dust?
娑婆苦，身世一浮萍，蚊蚋睫中争小利，蜗牛角上窃虚名，一点气难平。
人我盛，日夜长无明，地狱争头成队入，西方无个肯修行，空死复空生！
The Saha World is full of suffering indeed,
Our lifespan resembles that of the duckweed,
If we scheme for self benefit and fame,
Difficult indeed it is to subdue our anger.
With the discrimination of self and others,
The deluded thoughts will grow day by day,
Finally we end up falling into the Hells,
For most will waste their lives away without any real sffort purifying the mind.
娑婆苦，情念骤如风，六贼村中无暂息，四蛇箧内更相攻，谁是主人翁?
无慧力，爱网转关笼，一向四楞但担地，不思两脚无梢空，前路更匆匆。。。。。。
The Saha World is full of suffering indeed,
With the sentiment as forceful as the wind, our sixfaculties are invaded continually by the six thieves,
And the four snakes are forever trying to overcome each other,
Who is really the Master in this stinking from?
Without wisdom, we are trapped in the cage of love and desires,
If we do not care to strengthen the foundation of the mind ground,
Heeflessly we will waste our life away,
And embark on our journey into the future blindly.
娑婆苦，生老病无常，九窍腥臊流秽污，一包脓血贮皮囊，
随妄想，躺欲更荒唐，念佛看经云着相，破斋毁戒却无妨，只恐有阎王。
The Saha World is full of suffering indeed,
In the Impermanent World we undergo birth, old age, sickness and death,
The sxcretion of the nine apertures is smelly and dirty,
What are we fighting for in this stinking bag of blood and pus?
When we follow our false thoughts and attach to loving desires,
We are indeed the greatest deluded Ones,
Slandering The Mindfulness of The Buddha and the recitation of The Sutra as attachment,
How can such a slanderer escape from King Yama by breaking precepts and destroying the Pure Conduct?
娑婆苦，终日走尘寰，不觉年光随逝水，那堪白胡换朱颜，六趣任循环。
今与古，谁肯死前闲，危脆利名才入手，虚华财色便追攀，荣辱片时间。
The Saha World is full of suffering indeed,
Travelling the whole day in the Mundane Realm,
We do not realize that the years are passing by like flowing water,
What a torture it is to revolve on the six paths, in exchange of the old haggard from with a young one?
From the past until now,
No one can really let go before death,
When one has obtained fame and benefits, wealth and beauty are to be pursued,
Within a short instant, fame and defamation are fully experienced.
娑婆苦，光景急如流，宠辱悲欢何日了，是非人我几时休，生死路悠悠。
三界里，水面一浮沤，纵使英雄功盖世，只留白骨掩荒邱，何似早回头？
The Saha World is full of suffering indeed,
Time passes by like the quick flowing stream,
With the discrimination of fame and defamation, sadness and happiness, right and wrong, self and others,
In what day can the road of birth and death come to an end?
The Triple Realm is like a bubble on the surface of water,
Even with your heroic deeds as great as the world,
Only the white bones are to remain on the remote hill,
Why did not you give a thought to this and take a turn in your life?
2008年10月12日星期日
观世音菩萨示现 THE REVELATION OF GUAN SHI YIN PU SA
三十二应偏尘刹，
百千万劫化阎浮。
千处祈求千处现，
苦海常作度人舟。
The Bodhisattva reveals Himself in the thirty-two bodies of response pervasively in lands as many as dust motes.
And throughout hundreds of thousands of millions of aeons He transforms living beings in Jambudvipa.
He reveals Himself and responds to all prayers of beings by fulfilling their wishes wherever they may be.
And just like the boat in the seas of suffering, He would always cross over all suffering beings.
百千万劫化阎浮。
千处祈求千处现，
苦海常作度人舟。
The Bodhisattva reveals Himself in the thirty-two bodies of response pervasively in lands as many as dust motes.
And throughout hundreds of thousands of millions of aeons He transforms living beings in Jambudvipa.
He reveals Himself and responds to all prayers of beings by fulfilling their wishes wherever they may be.
And just like the boat in the seas of suffering, He would always cross over all suffering beings.
2008年8月28日星期四
積善之方 (英) THE WAYS TO ACCUMULATE MERITS
1.A Household That Accumulates Goodness Deserves The Blessings
In the olden days, a woman by the surname, Yan, had a daughter. She chose a husband for her daufhter by investigating the background of his ancestors to check whether they had accumulated many merits. She did not take their wealth into consideration. She reasoned that as long as the ancestors were highly virtuous, the descendants would certainly be prominent. And, true to her judgement, her son-in-law became the father of Confucius.
Confucius also praised Shun for his great conduct of filial piety. He said, "Shun whould be remembered by people even after many generations. His offsprings and desendants would be successful and prominent." These are the sayings which are based on fenuine priciples.
Here is another proof. Yang-Rong was a high-ranking officer in the Hokkien province. For many generations, his ancestors earned their living by ferrying people acroos the river in their boats. Whenever there was a flood, many houses were destroyed. There were people, animals and goods floating down the water. All the other boat owners would fight to pilferage the goods.
Only Yang-Rong's ancestors tried hard to save people without taking any goods. All the villagers laughed at their foolishness. When Yang-Rong was born, his family gradually become wealthy.
One day, a Taoist came to Yang's family. He said, "Your ancestors had accumulated many merits. Their descendants would be wealthy and enjoy fame and honour. There is an auspicious place which is suitable for constructing the ancestors' tomb." They followed his advice and built a tomb which is still known as the "White Rabbit Tomb" these days.
Later, Yang-rong was born. He passed the imperia; examination at a very young age and was promoted to the highest rank in his service in the impeial appointment. The Emperor bestowed official rank on his grandfather. Until now, the descendants are still blessed with fame and wealth. Many of them are virtuous worthies.
2.Everyone Is Endowed With Kindness And Compassion
Yang Zi-Cheng was from Jin county. He worked as a junior officer for the county's magistrate. He was honest and fair. Once, the magistrate was punishing a prisoner. Even thought, the offender was already covered with blood, the magistrate was still very angry. Yang knelt down to beg for forgiveness on behalf of the prisoner and pleaded for the magistrate to control his anger.
The magistrate said, "How could I not be angry? He has broken the law and is unreasonably evil!" Yang bowed to him and answered, "The government has long lost the way in leading its citizens. The people have no good example to follow and they have been very unruly all this while. They do not understand the law, neither do they know how to be reasonable without proper guidance. It is good enough when we can find the clue to the case. We should not be glad even if we could solve it, how could we be angry with them?" Only, then did the magistrate calm down.
Zi-cheng was a poor man who would never accept any from of bribes, be they money or material gain. When he saw that the prisoners were suffering grom hunger, he would try to relieve them even if it meant that he had to suffer hunger himself. He was truly sincere in practising all good deeds continuously.
In the olden days, a woman by the surname, Yan, had a daughter. She chose a husband for her daufhter by investigating the background of his ancestors to check whether they had accumulated many merits. She did not take their wealth into consideration. She reasoned that as long as the ancestors were highly virtuous, the descendants would certainly be prominent. And, true to her judgement, her son-in-law became the father of Confucius.
Confucius also praised Shun for his great conduct of filial piety. He said, "Shun whould be remembered by people even after many generations. His offsprings and desendants would be successful and prominent." These are the sayings which are based on fenuine priciples.
Here is another proof. Yang-Rong was a high-ranking officer in the Hokkien province. For many generations, his ancestors earned their living by ferrying people acroos the river in their boats. Whenever there was a flood, many houses were destroyed. There were people, animals and goods floating down the water. All the other boat owners would fight to pilferage the goods.
Only Yang-Rong's ancestors tried hard to save people without taking any goods. All the villagers laughed at their foolishness. When Yang-Rong was born, his family gradually become wealthy.
One day, a Taoist came to Yang's family. He said, "Your ancestors had accumulated many merits. Their descendants would be wealthy and enjoy fame and honour. There is an auspicious place which is suitable for constructing the ancestors' tomb." They followed his advice and built a tomb which is still known as the "White Rabbit Tomb" these days.
Later, Yang-rong was born. He passed the imperia; examination at a very young age and was promoted to the highest rank in his service in the impeial appointment. The Emperor bestowed official rank on his grandfather. Until now, the descendants are still blessed with fame and wealth. Many of them are virtuous worthies.
2.Everyone Is Endowed With Kindness And Compassion
Yang Zi-Cheng was from Jin county. He worked as a junior officer for the county's magistrate. He was honest and fair. Once, the magistrate was punishing a prisoner. Even thought, the offender was already covered with blood, the magistrate was still very angry. Yang knelt down to beg for forgiveness on behalf of the prisoner and pleaded for the magistrate to control his anger.
The magistrate said, "How could I not be angry? He has broken the law and is unreasonably evil!" Yang bowed to him and answered, "The government has long lost the way in leading its citizens. The people have no good example to follow and they have been very unruly all this while. They do not understand the law, neither do they know how to be reasonable without proper guidance. It is good enough when we can find the clue to the case. We should not be glad even if we could solve it, how could we be angry with them?" Only, then did the magistrate calm down.
Zi-cheng was a poor man who would never accept any from of bribes, be they money or material gain. When he saw that the prisoners were suffering grom hunger, he would try to relieve them even if it meant that he had to suffer hunger himself. He was truly sincere in practising all good deeds continuously.
2008年8月23日星期六
改過之法 (英) THE WAYS TO REFORM
1.The Three Main Factors Of Reform
In the Annals of Spring and Autumn, there were many records on great scholars who could judge good and bad luck, disasters and blessings just by observing one's speech and behavour. They could give very accurate predictions. In fact, there were many records on such happenings inthe ancient books like the Zuo biography.
The source of good luck or bad oman has its origin in our mind which is revealed on our aooearance. People who are humane, kind, honest and stable will have blessings. Thode who are harsh and unstable are not far from disaster. There is no such reasoning as the inability in predicting good luck or bad omen.
The good or evil state of our mind's nature is closely connected with the Heaven. A blessed man always looks calm and at ease while a man who acts perversely is asking for trouble.
A man who wishes for good luck and hopes to be freed from disaster must first try to refrom all misdeeds. Then, he will surely obtain goodness even though he has not cultivated any good deeds yet.
Talking about reforming, it is very important to be brave in admitting one's faults and remorseful over one's misdeeds. Try to think of this: Ancient sages and Worthies were humans, too. Why do people still respect them even after so many generations? And, take a look at ourselves! Why do no one seems to know us? Instead, what we get are slanderous remarks and disgrace!
"If a man were to attach to the six dusts, fame, selfbenefit and sensual desires, and commit all hidden wvils, he would slowly become a shameless beastly being, without realising it himself. In this world, it is most shamesful to behave like that!
Mencius also said, "A remorseful man can greatly influence others. People who are remorseful are sages and worhies. People who are remorseless just beasts. To reform or not to reform is contained without a change in one's thought. A thought to reform makes us human. Otherwise, we are not much differebt from a beast.
The second factor in reforming is to cultivate a mind of respect and awe. A man had no way to cheat the spirits and ghosts between the Heaven and Earth. Even the slightest mistake is clearly seen by them of those without blessings.
If the offence is great, it will bring upon us a great disaste. And, if it is a minor fault, it will decrease our present blessings.
People ahould mot disregard yhe presence of spirits and ghosts between the Heaven and Earth as they could see us clearly even if we are in a dark room. We may plan and scheme to conceal our evil deeds, but our evil thoughts could easily be detected by them.
Our thought is a kind of wave length while the spirits and ghosts resemble the conductors. They are found everyahere and so, we must bring forth a mind of respect and awe towards them.
As long as a man is alive, he has the chance to repent and reform on his evil deeds. In the past, there were evil men who at their deathbeds, awakened and were remorseful over their past misdeeds. As they could bring forth the repentant mind, they passed away peacefully with a good vow.
According to a common saying, :When a butcher puts down his knife, he can certify to Buddhahood immediately." Hundreds of years of sinful deeds can be washed away when one truly repents and reforms. Just like a bright lantern, it can bring illumination to a adark cave or valley.
"May it be a great or minor offence, it is most important to repent and reform." Life is impermanent, and the body will finally pass away. If on our death bed, we still did not change for the better, our soul would be impossible to reform. That is why the nootorious names of some evil men were kept until today. Their descendants were much burdened by them.
Indeed there are people who have to undergo great tortures in hells forever. Even the Buddhas and Bodhisattvas cannot cross them over. The crossing over of living beings depends on their actions and thoughts. It is not easy to be born as a man, so how could we not be cautious about our conduct?
The third important factor in reforming is to have great courage and determination. A man is unable to repent and reform if he prefers to lead a life of heedlessness.
If he could be firm in his resolve, he should quickly change for the better even over minor faults. Just like a aplinter in our flesh, we should have it removed without hesitation.
If it were a great offence, we should swiftly sever it, just like the cutting of the finger which was bitten by a poisonous snake. We should have it chopped off without losing any moment.
In the Book Of Change, it was stated, "May we be like the wind and thunder which bring much benefits. "The phenomena of the blowing wind and the crash of the thumder are both swift and clear-cut. If we could reform all mistakes as swiftly, we would be successful in overcoming all faults. If a man could follow these three ways of reformation, his offenced would just dissolve by themselves, like ice in springtime.
2.The Three Stages Of Reform
The Three stages of Reform are: 'reforming at the phenomena level', 'reforming at the principle level', and reforming at the mind level'.
For example, we had taken a life the other day, so today, we will abstain from killing. The other day, we were very angry, so today we are calm and reflect on our miscronduct. Thede are the change at the phenomena level. But it only helps to suppress our action and does not provide true reforms.
A better way is no to change at the principle level is by following the reasoning. For example, if we wish to reform the bad habit of killing, we must think of the Heavens who are endowed with the virtues in protecting lives. All living beings value their lives. How could I be so unkind by killing them? How could I torture them with boiling water and heated work? These are indeed acute sufferings!
The health of a man depends on the flow of his primary essence, but not on how much precious food he has partaken. The delicacies from the mountains and oceans may be invaluable, but they do not help to enhance our health.
In fact, we can satisfy our hunger by eating vegetables and fruits. Why should we transform our stomach into a graveyard for decayed carcasses? This will greatly decrease our blessings!
Moreover, the animals with blood and flesh are also endowed with the knowing facultu. We should be remorseful for not cultivating enough virtues in order to gain their repect and griendship. How could we kill them so cruelly and fill their mind with anger and hated for us?
If we were able to cinsider all these, we would surely be kind to them. We would never wish to harm them. The bad habit of killing would thrn be severed.
If we wish tranform our anger, we must think like this:- Every man is different. No one is perfect. Each of them has a mixture of positive and negative personality traits. So, we should try to live together eith patience and forgiveness.
Even thought, they may not do things in accordance with our wishes, and may disturb us times, we are not really harmed by them! So, ehy should we be so angry?
Besides, it is impossible to find a great man who is proud and arrogant. And, also there is no such cultivation which stresses on blaming others. So, how we only seek to better others without improving ourselves?
If we were not satisfied with our living condition, it was because we had not cultivated enough virtuous conduct, that we were still lacking in self-restrain. By reflectiong like that, all the slander that might befail us would be extinguished, just like setting fire to empty space. It would extinguish by itself.
If after hearing the slander, we got angry and tried to argue or defend ourdelves, we would like the silkworm which bonds itself with its silky thread. Such vonduct only brings shame upon ourselves.
On the whole, killing and getting angry are both harmful to us. There are many other faults which we can see for ourselves, If we could investigate and understand the reasons behind them, we would soon be freed from committing further offences.
Genealyy speaking, there are hundred types of offences. But, if we were to look for their orgin, we may see that they are all stemmed from our mind. If, we can cintrol our mind, without being selfish or pursuing self-satisfaction, we do not have to investigate every offence, such as the attachment to fame, benefits, desires, materials and others,
If our mind is working towardss all goodness, it will naturally be enveloped in the upright essence. All defiled thoughts will naturally disappear. Just like the sun which dwells in empty space, all ghosts and evils will not dare to reveal themselves. This is the principle on "Penetrating the orgin and the path is revealed." This is the best method reforming our conduct at the mind level.
Offences arise from our mind. So, we should reform at the mind level. Just like cjopping off a poisonous tree, we must first remove the roots. The branches and leaves would fall down by themselves. It is not necessary to cut down every branch and pluck off the leaves!
To reform at the mind level, is to control the mind. Once a false thought arises, we should be aware of it and subdue it. Then, we will not commit further mistakes. This is the best method. But, of we were unable to reach such a profound state, we have to resort to the principle level. If, we still could not change our faults, then, we have to looj at every misdded and try to control them at the phenomena level.
The best way is to commit no evil with a true understanding of the principles and with the mind in control. A man who does not understand the principle, who does not jnow how to subdue his mind, but only knows how to refrain from committing offences at the pheomena level, is applying himself to a very crude method.
People who wish to reform and practice good deeds must invite a friend or relative to remind them. Or, they may repent before the Buddha and ask Him to be their witness. They should also repent sincerely throughout day and night. After some time, there will be sfficacious response.
At the point, they will feel salm and at ease. Their inherent wisdom will suddenly be opened. They will be very mich at aese even in some confused surroundings. Or, they may be glad to see their enemy instead of getting angry. Or, at times, they may dream of themselves spitting out black things.
Or, they may dream of worties or sages who welcome and encourage them. Or, they may dream of themselves flying in space and other wonderful inconceivable states. These are the revelation of the dissolution of offences and signs of accomplishment. But even so, we should not feel satisfied and retreat from our practice.
We, commoners, are full of faults which are as many as the spines on a porcupine fesh. If, after some introspection, we are still unable to see our mistakes, we must have been the most careless people who are very much deluded.
People with grave offences are mostly dull, forgetful and full of afflictions. When they aee a good man, they become regretful and spiritless. And, they do not care to hear true words or genuine principles.
Sometimes, when they help others, what they receive are hatred and unkind treatment. Or, at times, they may dream of confused bad dreams and grumlbe a lot. These are the symptoms of having committed wvil offence. If, we have often encountered such negetive situations, we must quickly bring forth a firm resolve to repent and reform before it is too late.
In the Annals of Spring and Autumn, there were many records on great scholars who could judge good and bad luck, disasters and blessings just by observing one's speech and behavour. They could give very accurate predictions. In fact, there were many records on such happenings inthe ancient books like the Zuo biography.
The source of good luck or bad oman has its origin in our mind which is revealed on our aooearance. People who are humane, kind, honest and stable will have blessings. Thode who are harsh and unstable are not far from disaster. There is no such reasoning as the inability in predicting good luck or bad omen.
The good or evil state of our mind's nature is closely connected with the Heaven. A blessed man always looks calm and at ease while a man who acts perversely is asking for trouble.
A man who wishes for good luck and hopes to be freed from disaster must first try to refrom all misdeeds. Then, he will surely obtain goodness even though he has not cultivated any good deeds yet.
Talking about reforming, it is very important to be brave in admitting one's faults and remorseful over one's misdeeds. Try to think of this: Ancient sages and Worthies were humans, too. Why do people still respect them even after so many generations? And, take a look at ourselves! Why do no one seems to know us? Instead, what we get are slanderous remarks and disgrace!
"If a man were to attach to the six dusts, fame, selfbenefit and sensual desires, and commit all hidden wvils, he would slowly become a shameless beastly being, without realising it himself. In this world, it is most shamesful to behave like that!
Mencius also said, "A remorseful man can greatly influence others. People who are remorseful are sages and worhies. People who are remorseless just beasts. To reform or not to reform is contained without a change in one's thought. A thought to reform makes us human. Otherwise, we are not much differebt from a beast.
The second factor in reforming is to cultivate a mind of respect and awe. A man had no way to cheat the spirits and ghosts between the Heaven and Earth. Even the slightest mistake is clearly seen by them of those without blessings.
If the offence is great, it will bring upon us a great disaste. And, if it is a minor fault, it will decrease our present blessings.
People ahould mot disregard yhe presence of spirits and ghosts between the Heaven and Earth as they could see us clearly even if we are in a dark room. We may plan and scheme to conceal our evil deeds, but our evil thoughts could easily be detected by them.
Our thought is a kind of wave length while the spirits and ghosts resemble the conductors. They are found everyahere and so, we must bring forth a mind of respect and awe towards them.
As long as a man is alive, he has the chance to repent and reform on his evil deeds. In the past, there were evil men who at their deathbeds, awakened and were remorseful over their past misdeeds. As they could bring forth the repentant mind, they passed away peacefully with a good vow.
According to a common saying, :When a butcher puts down his knife, he can certify to Buddhahood immediately." Hundreds of years of sinful deeds can be washed away when one truly repents and reforms. Just like a bright lantern, it can bring illumination to a adark cave or valley.
"May it be a great or minor offence, it is most important to repent and reform." Life is impermanent, and the body will finally pass away. If on our death bed, we still did not change for the better, our soul would be impossible to reform. That is why the nootorious names of some evil men were kept until today. Their descendants were much burdened by them.
Indeed there are people who have to undergo great tortures in hells forever. Even the Buddhas and Bodhisattvas cannot cross them over. The crossing over of living beings depends on their actions and thoughts. It is not easy to be born as a man, so how could we not be cautious about our conduct?
The third important factor in reforming is to have great courage and determination. A man is unable to repent and reform if he prefers to lead a life of heedlessness.
If he could be firm in his resolve, he should quickly change for the better even over minor faults. Just like a aplinter in our flesh, we should have it removed without hesitation.
If it were a great offence, we should swiftly sever it, just like the cutting of the finger which was bitten by a poisonous snake. We should have it chopped off without losing any moment.
In the Book Of Change, it was stated, "May we be like the wind and thunder which bring much benefits. "The phenomena of the blowing wind and the crash of the thumder are both swift and clear-cut. If we could reform all mistakes as swiftly, we would be successful in overcoming all faults. If a man could follow these three ways of reformation, his offenced would just dissolve by themselves, like ice in springtime.
2.The Three Stages Of Reform
The Three stages of Reform are: 'reforming at the phenomena level', 'reforming at the principle level', and reforming at the mind level'.
For example, we had taken a life the other day, so today, we will abstain from killing. The other day, we were very angry, so today we are calm and reflect on our miscronduct. Thede are the change at the phenomena level. But it only helps to suppress our action and does not provide true reforms.
A better way is no to change at the principle level is by following the reasoning. For example, if we wish to reform the bad habit of killing, we must think of the Heavens who are endowed with the virtues in protecting lives. All living beings value their lives. How could I be so unkind by killing them? How could I torture them with boiling water and heated work? These are indeed acute sufferings!
The health of a man depends on the flow of his primary essence, but not on how much precious food he has partaken. The delicacies from the mountains and oceans may be invaluable, but they do not help to enhance our health.
In fact, we can satisfy our hunger by eating vegetables and fruits. Why should we transform our stomach into a graveyard for decayed carcasses? This will greatly decrease our blessings!
Moreover, the animals with blood and flesh are also endowed with the knowing facultu. We should be remorseful for not cultivating enough virtues in order to gain their repect and griendship. How could we kill them so cruelly and fill their mind with anger and hated for us?
If we were able to cinsider all these, we would surely be kind to them. We would never wish to harm them. The bad habit of killing would thrn be severed.
If we wish tranform our anger, we must think like this:- Every man is different. No one is perfect. Each of them has a mixture of positive and negative personality traits. So, we should try to live together eith patience and forgiveness.
Even thought, they may not do things in accordance with our wishes, and may disturb us times, we are not really harmed by them! So, ehy should we be so angry?
Besides, it is impossible to find a great man who is proud and arrogant. And, also there is no such cultivation which stresses on blaming others. So, how we only seek to better others without improving ourselves?
If we were not satisfied with our living condition, it was because we had not cultivated enough virtuous conduct, that we were still lacking in self-restrain. By reflectiong like that, all the slander that might befail us would be extinguished, just like setting fire to empty space. It would extinguish by itself.
If after hearing the slander, we got angry and tried to argue or defend ourdelves, we would like the silkworm which bonds itself with its silky thread. Such vonduct only brings shame upon ourselves.
On the whole, killing and getting angry are both harmful to us. There are many other faults which we can see for ourselves, If we could investigate and understand the reasons behind them, we would soon be freed from committing further offences.
Genealyy speaking, there are hundred types of offences. But, if we were to look for their orgin, we may see that they are all stemmed from our mind. If, we can cintrol our mind, without being selfish or pursuing self-satisfaction, we do not have to investigate every offence, such as the attachment to fame, benefits, desires, materials and others,
If our mind is working towardss all goodness, it will naturally be enveloped in the upright essence. All defiled thoughts will naturally disappear. Just like the sun which dwells in empty space, all ghosts and evils will not dare to reveal themselves. This is the principle on "Penetrating the orgin and the path is revealed." This is the best method reforming our conduct at the mind level.
Offences arise from our mind. So, we should reform at the mind level. Just like cjopping off a poisonous tree, we must first remove the roots. The branches and leaves would fall down by themselves. It is not necessary to cut down every branch and pluck off the leaves!
To reform at the mind level, is to control the mind. Once a false thought arises, we should be aware of it and subdue it. Then, we will not commit further mistakes. This is the best method. But, of we were unable to reach such a profound state, we have to resort to the principle level. If, we still could not change our faults, then, we have to looj at every misdded and try to control them at the phenomena level.
The best way is to commit no evil with a true understanding of the principles and with the mind in control. A man who does not understand the principle, who does not jnow how to subdue his mind, but only knows how to refrain from committing offences at the pheomena level, is applying himself to a very crude method.
People who wish to reform and practice good deeds must invite a friend or relative to remind them. Or, they may repent before the Buddha and ask Him to be their witness. They should also repent sincerely throughout day and night. After some time, there will be sfficacious response.
At the point, they will feel salm and at ease. Their inherent wisdom will suddenly be opened. They will be very mich at aese even in some confused surroundings. Or, they may be glad to see their enemy instead of getting angry. Or, at times, they may dream of themselves spitting out black things.
Or, they may dream of worties or sages who welcome and encourage them. Or, they may dream of themselves flying in space and other wonderful inconceivable states. These are the revelation of the dissolution of offences and signs of accomplishment. But even so, we should not feel satisfied and retreat from our practice.
We, commoners, are full of faults which are as many as the spines on a porcupine fesh. If, after some introspection, we are still unable to see our mistakes, we must have been the most careless people who are very much deluded.
People with grave offences are mostly dull, forgetful and full of afflictions. When they aee a good man, they become regretful and spiritless. And, they do not care to hear true words or genuine principles.
Sometimes, when they help others, what they receive are hatred and unkind treatment. Or, at times, they may dream of confused bad dreams and grumlbe a lot. These are the symptoms of having committed wvil offence. If, we have often encountered such negetive situations, we must quickly bring forth a firm resolve to repent and reform before it is too late.
2008年8月15日星期五
了凡四训编解精 (英) THE FOUR LESSONS OF LIAO FAN
《A Short Biography Of Mr Yuan Liao-Fan》
Mr. Yuan Liao-Fan was born in Eu-Jiang Country in the Province of Jiang-Nan. Originally he was known as Huang Kun-Yi.
He was a man of much learning and was especially well-versed in the study of the maps of rivers and the principles of current, the astrology anddestiry, the way in the practice of patience and theaccordance of the opinion of the multitude, music,mathematics, hydraulic power and military forces. He was the author for many books.
During the Ming Dynasty, the 4th year of Long-Qing he passed the First Level Scholar Examination-Ju-ren. In the 14th year of Wan-Li he passed the Omperial Examination and acquired the rank of Jin-Shi. He was appointed as the sounty magistrate if Bao-Zhi for many years. Besides he was The Chief Officer of military forces, the Adviser for the army at the front and the Supervisor of soldiers. He passed away at the age of 74.
《The Principles Of Destiny》
1.Everything Is Dated No One Can Change His Destiny
I lost my father at a young age. My Mother felt it was better for me to become a Doctor to support mtself besides helping others. It was also my father's wish that I could learn a living skill. So I listened to my mother and gave up mu dream of becoming a Government Officer.
One day, I met an old virtuous sage at the Compassionate Cloud Monastery. He Told Me, "You are predestined to become a Government Officer! Next Year, you will become the first level scholar. Why didn't you study?" I gave him the resons and enquired for his name and address.
The old man said,"My surname is Kong and I am from the Yunnan Province. I am supposed to pass to you the original volume of 'Zhao-Zi's Teaching On Ultimate Prediction'." So I brought Mr Kong home and told my mother about him.
Mother asked me to take good care of him. We tested him on his ability in making predictions and we found that he could give accurate predictions on all events. So, Itrusted him and started to prepare for the examination.
Mr Kong made some calculations and said, "You are positioned at number fourteen at the county level, number seventy-two at the regional level and number nine at the provincial level."
The next year, I did attain the mentioned positions at the three centres, just as he had predicted. So I requested him to perdict my whole life.
And according to his prediction, he told me my positions and years in all future examinations. He also told me the year I would get a replacement in the official position, the year I would get a promoyion and the year I would become the magistrate of Sicguan. After serving for three and a half years I would return to my cillage. And at the age of fifty-three, at the Chou Hour, The 14th of August, I would pass away without a son.
From then onwards, the position of all my examinations were just as he had predicted. Besides, he also told me that I would receive 91 stones anf 5 dous (unit weight) of rice before getting the promotion. But my superior recommended me for promotion when I receive 70 dous of rice. I began to doubt his predictions only to find that the recommendation was later rejected.
It was only until the year Ding-Mao, thaat my superior onstructed the county magistrate to write a letter of recommendation for me as hefound that I had done a good job in detting the queations for examination.Hence, I was promted to become a Gong-Sheng (senior officer) and when I calculated the amount of rice I had received as a Bing-Sheng (junior officer), it was exactly 91 stones and 5 dous.
From then onwards, I believed the principle of a fixed destiny. I become very passive and I desired for nothing. I went to serve at Yang-Jing for a year. I lost interest in studies and sat in meditation the whole day.
2.Fate Is Created By Oneself, And The From Is Determined By The Mind
Mountain one day to visit the Chan Master Yun-Gu. We sat in a room for three days and nights. Yun-Gu asked , "The commoners are unable to become sages and woryhies as they are bound by false thoughts and desired. You could sit for three whole days without giving rise to false thoughts. May I know the reason?"
Isaid,"Mr Kong had predicted my whole life. May it be honour or slander, life or death, everything is predestined. It is meaningless to desire anything!" Yun-Gu answered,"If a man had not reached the state of without thoughts, the state of penetrating the mind, he would be bound by the positive and negative forces. So, his desiny was fixed. But only commoners are bound by their destiny. It is only the kindest and the most evil of people who are not bound by destiny. For twenty years, you were controlled by your destiny! So, you are a real commoner! At first, I thought you might be a great sage!" After saying that, the master laughed loudly!
I asked,"Could a man escape from his destiny?" Yun-Gu said,"We can create our destiny and our forms are the creation of our mind. Blessings and disasters are brought about by our thoughts. According to the Buddha's Sutras,"A man can seek wealth and honour, a son or a daughter, longevity and others all by himself. All the Buddhas uphold the precept of Not Lying. They never tell lies!"
I said,"Mencius had told us about the ways of seeking. We can seek things which are within our ability. For example,we can seek to be virtous, humane and righteous. We cannot seek wealth, honour and fame as they are bestowed upon us by others." Yun-Gu answered,"What Mencius had spoken is very true. It is you who have not penetrated its deep meanings. ecen the sixth Patriarch Hui-Neng Chan Master had said,"All Blessings can be obtained from our mind. They are not apart from it. The mind will always respond to our needs."
"If a man can seek from wihtin to be humane, righteous and virtuous, he will be respected by others. He will naturally be wealthy, honoured and well-known. But if he did not know how to seek from wihtin, even if he were to plot and scheme for gain and benefit, he would never obtain them."
3.A Man Can Be Freed From Evil Fate
Yun-Gu asked again,"What did Mr Kong say about your destiny?" So, I told him about the latter's predictions. Yun-Gu said,"Sonyou think you desire an imperial appointment and a son?" After thinking for a while, i said,"All officers are adorned wiht blessed features. I do not accumulate any virtuous blessing as I am very impatient, narrow-minded, stubborn and speak frivolously and proudly. These are the appearances of those without blessings. How can I hope to become an officer?"
According to the common saying, "From the filthy earth, there comes forth the myriad things. From the clean water, no fish is to be found." I am very particular about cleanliness.This signifies the appearance of being lonely. So, I do not deserve a son. The origins to brings up and teach the children are to be loving, kind and humane. A stingy and unkind man lacks the virtues in young children. I am unfriendly, easily irritated, and lack the virtue in nurturing the myriad beings with kindress. I am only interested in taking care of myself amd do not care for others. I also lost the primary essence by being overtalkative, drinking wine and sitting throughout the whole night. These are the reasons for not having a son.
Yun-Gu said, "According to what you have just mentioned, there are indeed many more things which people do not deserve to possess, not only fame, status and sons. In this world, some enjoy wealth and blessings while others die of hunger. These are all determind by the creation of thier minds'nature."
The heaven can only teach us in accord with our ability and lead us according to the situations, without adding any extra effort. Just like the weight of a body which depends wholly on its heaviness, the weighing machine does not purposely try to increase or decrease its weight.
It is the same with bearing children. If one has accumulated enough merits for a hundred lifetimes. One who accumulates for ten generations would then have descendants for ten lifetimes. Thode who do not have any descendants are thode who have not accumulated enough merits.
It is the same with bearing children. If one has accumulated enough merits for a hundred lifetimes, then one would have descendants to last a hundred lifetimes. One who accumulates for ten generations would then have descendants for ten lifetimes. Those who do not have any descendants are those who have not accumulated enough merits.
"If a man can understand the weakness and strenght of his personality traits determine gis life which may either be auspicious, evil, disastrous or blessed, he can than change the causes of not having inperial appointments and sons into obtaining them. He should change for the better by transforming miserliness into giving, extremity into peace and harmony, pretentiousness into sincerity, impulsiveness into coolheadedness, arrogance into humility, laziness into diligence, cruelty into loving kindness, jarshness into forgiveness and tolerance. He should try to accumulate virtues, to treasure his life and never waste it away."
"Let bygones be bygones! Try to change for the better from today onwards. Such a man will be blessed with a new body of humanity, righteousness and virtues after eradicating all roots of illnesses."
"If the physical body is being influenced by the principle of change in production and extinction, the renewed spiritual body of virtues will surely move the Heaven and obtain bleddings. According to the old saying, "A man can be freed from evil fate but cannot survive his own evil deeds". In the Book of Poems, it was stated, "A man will naturally obtain geat blessings if he can understant the principle of creating his destiny and live in accord with it".
"Me Kong has predicted that you will not become a great officer and will die without a son. These are the fateful events which can be prevented. If you can practise virtuous conduct and cultivate hiffen viryues widely, then how can there be no reponse from the blessings which are cultivated by you?."
"Yhe Book of Change discussed in detail the privciples of pursuing good luch and avoiding danger. If life is predestined, how can we obtain blessings? How can we escape from disasters? The Kun-Gua (The sign of Earth) in the Book of Change stated, "A household that accumulates goodness will be blessed". The blessings will pass down to the future generations. Do you believe in this?"
4.The Spirits And Ghosts Laugh At Those Who Do Not Know How To Draw The Magic Figures
From then onwards, I deeply believe in ths teachings. I repented and reformed all my past misdeeds before the Buddha. I sought to get imperial appointment and vowed to practise three thousand good deeds to repay the virtous kindness of the Heaven, the Earth and my ancestors in nurturing me.
Chan Master Yun-Gu also instructed me to record the good and bad deeds. If there were any misdeeds, I should practise more good deeds to neutralise it. He also taught me to recite Zhun-Di Mantra so as be efficacious.
He also told me, "The Master who draws magic figures said, "The Ghosts and apirits would laugh at thode who do not jnow how to draw a magic figure". Drawing a magic figure is the same as reciting a mantra. It must be drawn with a concentrated mind which be like the still water, or the clear sky. The first atroke is called the setting of foundation in openging the confused state. Then one should draw continuously without giving rise to any false thought. It would then be efficacious. A man who wishes for the help of Heaven and Earth to create his destiny is just the same. He must maintain a mind which is without thoughts nor worries. he will surely be blessed by the Heaven and Earth."
"Mencius's teaching on the 'Creation of One's Destiny' had tjus stated, "A short lifespan is not different from longevity. It is more important to cultivate good cinduct so as to change the course of our destiny". Most people differentiate between longevity and short lifespan. Why did Mencius say that they are the same? Try to think of this. If a man could control his mind so that it did not give rise to desire, that he could live in accord with condition, could take upon himself the reponsibility in life, he would be able to lead a meaningful life". So, how can there be any difference in longevity and a short lifespan?"
"Furthermen, a man who is controlled by desires, often differentiate between abundance and deficiency, porr and wealthy, difficulty and easy, honour and lowly. They dare not face reality as they are full of dalse thoughts. They are agitated in favourable conditions and become unkind in adversities. To them, life and death is a serious problem as they welcome life and defy death. So, most worldly people are disturbed when the paird of situations like auspicious and danger, disastrous and blessed, praise-worthiness and slander, true and false, difficulty and easy, honour and lowly arise."
"If a man can cultivate good conduct in nurturing his self-nature, so that it si wholesome without defilement, he will be able to dwell calmly in all favourable and adverse conditions. His mind will be pure, unmoving and concentrated. His mind will be at a state thatresembles a clear mirror or the bright light which is free from all false thoughts."
"At surh a state, be is not far from returing to his riginal nature, from leading a life just like the falling leaves that will finally return to the roots. All sins, evil and mistakes will naturally disappear and a destiny of bliss is awaiting him. It is an auspicious state with no more disaster. This is truly an invaluable conduct in benefiting oneself and other."
"We hen a amn has not reached a state which is 'witout thought', he must always recite Zhun-Di Mantra. He must recite as if not reciting, not reciting as if he is reciting, until he does not feel that he is reciting it. Then he is at the indescribale state of genuine emptiness, just like the state in drawing the magic figures. When the knowing mind penetrated, his blessings will come naturally."
From then onwards, I changed my name from 'The sea of learning' to 'Transcending the Mundane', in remembrane of my awakening to the principle of creating one's destiny. I no longer wished to be trapped in the realm of commoners.
5.A Worthy Man Is Always Natural And Easily Contented
From then onwards, I was very careful in my daily conduct. I could fell the difference in my mind. It is always calm and at ease. It is no longer unrestrained, full of worries and uncertainties. I am very careful in all situations. Even if I were to dwell in a dark room, I restrained myself so as not to go against the principles of the Heaven. If people were to scold me or slander me, I would just take it silently. I do not wish to argue with them.
The next year, I entered the imperial examination and got the first instead of the third position which was earlier predicted by Mr Kong. Inautumn, I also passed the Ji-Ren examination, which was not in Mr Kong's predictions. The elder's calculations were longer accurate.
But after some introspection, I found that my cultivation was not very sincere. For example, I did not do good deeds thorought. I was doubtful while saving people. I only practised bodily good needs but my speech was unrestrained after drinking. In fact, I found that I did not do many good deeds in trying to neutralise all my evil conduct.
I made a vow i Yi year and after morre tham ten years, that was in Yi-Mao year, I managed to complete three thousand good deeds. The next year, I went to my hometown to transfer the merits at the temple. Again, I vowed to practise three thousand good deeds to reepent for all mu sins. I also prayed for a son. And after one year, in the year of Xin-Ji, a son was borne to me.
Every time, I performed a good deed, I would record it in a book . My wife, who was illiterate, would draw a circle on the calendar for every good deed. For example, she might have dinated to the poor, helped people in danger, released lives and others. At times, she managed to do more than ten good deeds in a day.
We continued to do good deeds and accumulate virtues. After two years, we had completed three thousand good deeds. Again, we went to the temple to trasfer the merits. I vowed to pass the Jin-Shi examination and to perform ten thousand good deeds.
After three years, I passed the Jin-Shi examination and became the magistrate of Bao-Di county. From then onwards, I prepared a record book and named it 'The Book on Subduing the Mind'. I told my stsff to the garden to report to the Heaven and Earth.
My wife was worried that we did not do enough good deeds. She said, "Formerly, in the vollage, we could easily accomplish three thoudand good deeds. But now in this official residence, there is no opportunity to help others. When, then, can we complete the ten thoudand good deeds?."
One nigth, I dreamt of a spirit who came and instructed me, "If you could reduce the tax on paddy fields, that one good deed would be equivalent to ten thousand good deeds. You could accomplish your vow then!."
The tax in every acre of paddy fields was very high. So I decided to reduce it by neary half. I was still doubtful if such an act was equivalent to doing ten thousand good deeds.
Just then, a Chan Master from Wu-Tai Shan came. I asked him about it. He said, "If we truly widh to benefit others, even one good deed is the same as ten thousand goodnesses. Even more so, when you have blessed thousands of people by reducing their taxes. Such a goodness is surely the same as ten thousand goodnesses."
So, I doneted my whole monthly salary and requested him to arrange an offering of food to ten thousand monks when he returned to the mountain. This was to show my gratiude and as a tranference merits.
Mr Kong had predicted that I would die at the age of fifty-three but I lived on paecefully that year. I did not pray for a long life and now I am already sixty-nine years old.
6.A Humble Man Is Full Of Blessings
On the whole, we cannot realy know our destiny. But, we should be humble when we are successful, be careful even if the cindition is favourable, just as though we are facing adversities, and lead a thrifty life even if we are rich.
We should not be pround if others were to love and give support to us. Neither should we be arrogant if we were from a prominent family. We must always be polite and ask for advice from worthies and also our subordinates even if we are highly educated. If a man could conduct himself this way, and restrain homself with propriety, he would be endowed with virtues and obtain the way.
We must always uphold the virtous conduct of our ancestors and practise repentance daily on behalf of our parents so that they will not be bound by their offenced and misdeeds. We must find ways to reoay to repay the kindness of our societies and country which provide for us with good education. We must work hard to provide for our young and guide them in leading a blessed life. We must truly wish to benefit and help others just as thought they are in danger, and discipline ourselves in accord with precepts and code of ethics.
Everyday, we must reflect upon our personal conduct, and change for the better always. If ever a day is passed by without any improvenment, or if we feel that we are just perfect, we are indeed retrogressing.
There are lots of intelligent people around. But many of them do not cultivate morality and are unsuccessful in theor career simply because of laziness. They waste their lives away by over-indulging in enjoyment and relaxtion.
The Venerable, Yun-Gu Chan Master's talk about the changing of one's destiny is really true. We should often study his commentary and practies diligently in prder not to waste our lives away without any improvements.
Mr. Yuan Liao-Fan was born in Eu-Jiang Country in the Province of Jiang-Nan. Originally he was known as Huang Kun-Yi.
He was a man of much learning and was especially well-versed in the study of the maps of rivers and the principles of current, the astrology anddestiry, the way in the practice of patience and theaccordance of the opinion of the multitude, music,mathematics, hydraulic power and military forces. He was the author for many books.
During the Ming Dynasty, the 4th year of Long-Qing he passed the First Level Scholar Examination-Ju-ren. In the 14th year of Wan-Li he passed the Omperial Examination and acquired the rank of Jin-Shi. He was appointed as the sounty magistrate if Bao-Zhi for many years. Besides he was The Chief Officer of military forces, the Adviser for the army at the front and the Supervisor of soldiers. He passed away at the age of 74.
《The Principles Of Destiny》
1.Everything Is Dated No One Can Change His Destiny
I lost my father at a young age. My Mother felt it was better for me to become a Doctor to support mtself besides helping others. It was also my father's wish that I could learn a living skill. So I listened to my mother and gave up mu dream of becoming a Government Officer.
One day, I met an old virtuous sage at the Compassionate Cloud Monastery. He Told Me, "You are predestined to become a Government Officer! Next Year, you will become the first level scholar. Why didn't you study?" I gave him the resons and enquired for his name and address.
The old man said,"My surname is Kong and I am from the Yunnan Province. I am supposed to pass to you the original volume of 'Zhao-Zi's Teaching On Ultimate Prediction'." So I brought Mr Kong home and told my mother about him.
Mother asked me to take good care of him. We tested him on his ability in making predictions and we found that he could give accurate predictions on all events. So, Itrusted him and started to prepare for the examination.
Mr Kong made some calculations and said, "You are positioned at number fourteen at the county level, number seventy-two at the regional level and number nine at the provincial level."
The next year, I did attain the mentioned positions at the three centres, just as he had predicted. So I requested him to perdict my whole life.
And according to his prediction, he told me my positions and years in all future examinations. He also told me the year I would get a replacement in the official position, the year I would get a promoyion and the year I would become the magistrate of Sicguan. After serving for three and a half years I would return to my cillage. And at the age of fifty-three, at the Chou Hour, The 14th of August, I would pass away without a son.
From then onwards, the position of all my examinations were just as he had predicted. Besides, he also told me that I would receive 91 stones anf 5 dous (unit weight) of rice before getting the promotion. But my superior recommended me for promotion when I receive 70 dous of rice. I began to doubt his predictions only to find that the recommendation was later rejected.
It was only until the year Ding-Mao, thaat my superior onstructed the county magistrate to write a letter of recommendation for me as hefound that I had done a good job in detting the queations for examination.Hence, I was promted to become a Gong-Sheng (senior officer) and when I calculated the amount of rice I had received as a Bing-Sheng (junior officer), it was exactly 91 stones and 5 dous.
From then onwards, I believed the principle of a fixed destiny. I become very passive and I desired for nothing. I went to serve at Yang-Jing for a year. I lost interest in studies and sat in meditation the whole day.
2.Fate Is Created By Oneself, And The From Is Determined By The Mind
Mountain one day to visit the Chan Master Yun-Gu. We sat in a room for three days and nights. Yun-Gu asked , "The commoners are unable to become sages and woryhies as they are bound by false thoughts and desired. You could sit for three whole days without giving rise to false thoughts. May I know the reason?"
Isaid,"Mr Kong had predicted my whole life. May it be honour or slander, life or death, everything is predestined. It is meaningless to desire anything!" Yun-Gu answered,"If a man had not reached the state of without thoughts, the state of penetrating the mind, he would be bound by the positive and negative forces. So, his desiny was fixed. But only commoners are bound by their destiny. It is only the kindest and the most evil of people who are not bound by destiny. For twenty years, you were controlled by your destiny! So, you are a real commoner! At first, I thought you might be a great sage!" After saying that, the master laughed loudly!
I asked,"Could a man escape from his destiny?" Yun-Gu said,"We can create our destiny and our forms are the creation of our mind. Blessings and disasters are brought about by our thoughts. According to the Buddha's Sutras,"A man can seek wealth and honour, a son or a daughter, longevity and others all by himself. All the Buddhas uphold the precept of Not Lying. They never tell lies!"
I said,"Mencius had told us about the ways of seeking. We can seek things which are within our ability. For example,we can seek to be virtous, humane and righteous. We cannot seek wealth, honour and fame as they are bestowed upon us by others." Yun-Gu answered,"What Mencius had spoken is very true. It is you who have not penetrated its deep meanings. ecen the sixth Patriarch Hui-Neng Chan Master had said,"All Blessings can be obtained from our mind. They are not apart from it. The mind will always respond to our needs."
"If a man can seek from wihtin to be humane, righteous and virtuous, he will be respected by others. He will naturally be wealthy, honoured and well-known. But if he did not know how to seek from wihtin, even if he were to plot and scheme for gain and benefit, he would never obtain them."
3.A Man Can Be Freed From Evil Fate
Yun-Gu asked again,"What did Mr Kong say about your destiny?" So, I told him about the latter's predictions. Yun-Gu said,"Sonyou think you desire an imperial appointment and a son?" After thinking for a while, i said,"All officers are adorned wiht blessed features. I do not accumulate any virtuous blessing as I am very impatient, narrow-minded, stubborn and speak frivolously and proudly. These are the appearances of those without blessings. How can I hope to become an officer?"
According to the common saying, "From the filthy earth, there comes forth the myriad things. From the clean water, no fish is to be found." I am very particular about cleanliness.This signifies the appearance of being lonely. So, I do not deserve a son. The origins to brings up and teach the children are to be loving, kind and humane. A stingy and unkind man lacks the virtues in young children. I am unfriendly, easily irritated, and lack the virtue in nurturing the myriad beings with kindress. I am only interested in taking care of myself amd do not care for others. I also lost the primary essence by being overtalkative, drinking wine and sitting throughout the whole night. These are the reasons for not having a son.
Yun-Gu said, "According to what you have just mentioned, there are indeed many more things which people do not deserve to possess, not only fame, status and sons. In this world, some enjoy wealth and blessings while others die of hunger. These are all determind by the creation of thier minds'nature."
The heaven can only teach us in accord with our ability and lead us according to the situations, without adding any extra effort. Just like the weight of a body which depends wholly on its heaviness, the weighing machine does not purposely try to increase or decrease its weight.
It is the same with bearing children. If one has accumulated enough merits for a hundred lifetimes. One who accumulates for ten generations would then have descendants for ten lifetimes. Thode who do not have any descendants are thode who have not accumulated enough merits.
It is the same with bearing children. If one has accumulated enough merits for a hundred lifetimes, then one would have descendants to last a hundred lifetimes. One who accumulates for ten generations would then have descendants for ten lifetimes. Those who do not have any descendants are those who have not accumulated enough merits.
"If a man can understand the weakness and strenght of his personality traits determine gis life which may either be auspicious, evil, disastrous or blessed, he can than change the causes of not having inperial appointments and sons into obtaining them. He should change for the better by transforming miserliness into giving, extremity into peace and harmony, pretentiousness into sincerity, impulsiveness into coolheadedness, arrogance into humility, laziness into diligence, cruelty into loving kindness, jarshness into forgiveness and tolerance. He should try to accumulate virtues, to treasure his life and never waste it away."
"Let bygones be bygones! Try to change for the better from today onwards. Such a man will be blessed with a new body of humanity, righteousness and virtues after eradicating all roots of illnesses."
"If the physical body is being influenced by the principle of change in production and extinction, the renewed spiritual body of virtues will surely move the Heaven and obtain bleddings. According to the old saying, "A man can be freed from evil fate but cannot survive his own evil deeds". In the Book of Poems, it was stated, "A man will naturally obtain geat blessings if he can understant the principle of creating his destiny and live in accord with it".
"Me Kong has predicted that you will not become a great officer and will die without a son. These are the fateful events which can be prevented. If you can practise virtuous conduct and cultivate hiffen viryues widely, then how can there be no reponse from the blessings which are cultivated by you?."
"Yhe Book of Change discussed in detail the privciples of pursuing good luch and avoiding danger. If life is predestined, how can we obtain blessings? How can we escape from disasters? The Kun-Gua (The sign of Earth) in the Book of Change stated, "A household that accumulates goodness will be blessed". The blessings will pass down to the future generations. Do you believe in this?"
4.The Spirits And Ghosts Laugh At Those Who Do Not Know How To Draw The Magic Figures
From then onwards, I deeply believe in ths teachings. I repented and reformed all my past misdeeds before the Buddha. I sought to get imperial appointment and vowed to practise three thousand good deeds to repay the virtous kindness of the Heaven, the Earth and my ancestors in nurturing me.
Chan Master Yun-Gu also instructed me to record the good and bad deeds. If there were any misdeeds, I should practise more good deeds to neutralise it. He also taught me to recite Zhun-Di Mantra so as be efficacious.
He also told me, "The Master who draws magic figures said, "The Ghosts and apirits would laugh at thode who do not jnow how to draw a magic figure". Drawing a magic figure is the same as reciting a mantra. It must be drawn with a concentrated mind which be like the still water, or the clear sky. The first atroke is called the setting of foundation in openging the confused state. Then one should draw continuously without giving rise to any false thought. It would then be efficacious. A man who wishes for the help of Heaven and Earth to create his destiny is just the same. He must maintain a mind which is without thoughts nor worries. he will surely be blessed by the Heaven and Earth."
"Mencius's teaching on the 'Creation of One's Destiny' had tjus stated, "A short lifespan is not different from longevity. It is more important to cultivate good cinduct so as to change the course of our destiny". Most people differentiate between longevity and short lifespan. Why did Mencius say that they are the same? Try to think of this. If a man could control his mind so that it did not give rise to desire, that he could live in accord with condition, could take upon himself the reponsibility in life, he would be able to lead a meaningful life". So, how can there be any difference in longevity and a short lifespan?"
"Furthermen, a man who is controlled by desires, often differentiate between abundance and deficiency, porr and wealthy, difficulty and easy, honour and lowly. They dare not face reality as they are full of dalse thoughts. They are agitated in favourable conditions and become unkind in adversities. To them, life and death is a serious problem as they welcome life and defy death. So, most worldly people are disturbed when the paird of situations like auspicious and danger, disastrous and blessed, praise-worthiness and slander, true and false, difficulty and easy, honour and lowly arise."
"If a man can cultivate good conduct in nurturing his self-nature, so that it si wholesome without defilement, he will be able to dwell calmly in all favourable and adverse conditions. His mind will be pure, unmoving and concentrated. His mind will be at a state thatresembles a clear mirror or the bright light which is free from all false thoughts."
"At surh a state, be is not far from returing to his riginal nature, from leading a life just like the falling leaves that will finally return to the roots. All sins, evil and mistakes will naturally disappear and a destiny of bliss is awaiting him. It is an auspicious state with no more disaster. This is truly an invaluable conduct in benefiting oneself and other."
"We hen a amn has not reached a state which is 'witout thought', he must always recite Zhun-Di Mantra. He must recite as if not reciting, not reciting as if he is reciting, until he does not feel that he is reciting it. Then he is at the indescribale state of genuine emptiness, just like the state in drawing the magic figures. When the knowing mind penetrated, his blessings will come naturally."
From then onwards, I changed my name from 'The sea of learning' to 'Transcending the Mundane', in remembrane of my awakening to the principle of creating one's destiny. I no longer wished to be trapped in the realm of commoners.
5.A Worthy Man Is Always Natural And Easily Contented
From then onwards, I was very careful in my daily conduct. I could fell the difference in my mind. It is always calm and at ease. It is no longer unrestrained, full of worries and uncertainties. I am very careful in all situations. Even if I were to dwell in a dark room, I restrained myself so as not to go against the principles of the Heaven. If people were to scold me or slander me, I would just take it silently. I do not wish to argue with them.
The next year, I entered the imperial examination and got the first instead of the third position which was earlier predicted by Mr Kong. Inautumn, I also passed the Ji-Ren examination, which was not in Mr Kong's predictions. The elder's calculations were longer accurate.
But after some introspection, I found that my cultivation was not very sincere. For example, I did not do good deeds thorought. I was doubtful while saving people. I only practised bodily good needs but my speech was unrestrained after drinking. In fact, I found that I did not do many good deeds in trying to neutralise all my evil conduct.
I made a vow i Yi year and after morre tham ten years, that was in Yi-Mao year, I managed to complete three thousand good deeds. The next year, I went to my hometown to transfer the merits at the temple. Again, I vowed to practise three thousand good deeds to reepent for all mu sins. I also prayed for a son. And after one year, in the year of Xin-Ji, a son was borne to me.
Every time, I performed a good deed, I would record it in a book . My wife, who was illiterate, would draw a circle on the calendar for every good deed. For example, she might have dinated to the poor, helped people in danger, released lives and others. At times, she managed to do more than ten good deeds in a day.
We continued to do good deeds and accumulate virtues. After two years, we had completed three thousand good deeds. Again, we went to the temple to trasfer the merits. I vowed to pass the Jin-Shi examination and to perform ten thousand good deeds.
After three years, I passed the Jin-Shi examination and became the magistrate of Bao-Di county. From then onwards, I prepared a record book and named it 'The Book on Subduing the Mind'. I told my stsff to the garden to report to the Heaven and Earth.
My wife was worried that we did not do enough good deeds. She said, "Formerly, in the vollage, we could easily accomplish three thoudand good deeds. But now in this official residence, there is no opportunity to help others. When, then, can we complete the ten thoudand good deeds?."
One nigth, I dreamt of a spirit who came and instructed me, "If you could reduce the tax on paddy fields, that one good deed would be equivalent to ten thousand good deeds. You could accomplish your vow then!."
The tax in every acre of paddy fields was very high. So I decided to reduce it by neary half. I was still doubtful if such an act was equivalent to doing ten thousand good deeds.
Just then, a Chan Master from Wu-Tai Shan came. I asked him about it. He said, "If we truly widh to benefit others, even one good deed is the same as ten thousand goodnesses. Even more so, when you have blessed thousands of people by reducing their taxes. Such a goodness is surely the same as ten thousand goodnesses."
So, I doneted my whole monthly salary and requested him to arrange an offering of food to ten thousand monks when he returned to the mountain. This was to show my gratiude and as a tranference merits.
Mr Kong had predicted that I would die at the age of fifty-three but I lived on paecefully that year. I did not pray for a long life and now I am already sixty-nine years old.
6.A Humble Man Is Full Of Blessings
On the whole, we cannot realy know our destiny. But, we should be humble when we are successful, be careful even if the cindition is favourable, just as though we are facing adversities, and lead a thrifty life even if we are rich.
We should not be pround if others were to love and give support to us. Neither should we be arrogant if we were from a prominent family. We must always be polite and ask for advice from worthies and also our subordinates even if we are highly educated. If a man could conduct himself this way, and restrain homself with propriety, he would be endowed with virtues and obtain the way.
We must always uphold the virtous conduct of our ancestors and practise repentance daily on behalf of our parents so that they will not be bound by their offenced and misdeeds. We must find ways to reoay to repay the kindness of our societies and country which provide for us with good education. We must work hard to provide for our young and guide them in leading a blessed life. We must truly wish to benefit and help others just as thought they are in danger, and discipline ourselves in accord with precepts and code of ethics.
Everyday, we must reflect upon our personal conduct, and change for the better always. If ever a day is passed by without any improvenment, or if we feel that we are just perfect, we are indeed retrogressing.
There are lots of intelligent people around. But many of them do not cultivate morality and are unsuccessful in theor career simply because of laziness. They waste their lives away by over-indulging in enjoyment and relaxtion.
The Venerable, Yun-Gu Chan Master's talk about the changing of one's destiny is really true. We should often study his commentary and practies diligently in prder not to waste our lives away without any improvements.
2008年4月17日星期四
“阿彌陀佛”是偉大稱號 (AMITABHA BUDDHA IS A GREAT NAME)
世人誤解，以爲念“南無阿彌陀佛”佛號，只能為一個死去的人求生極樂世界，殊不知道“阿彌陀佛”既是“無量壽如來”，包含著無量無邊的公德利益，可説是一個偉大的稱號！
念一句“阿彌陀佛”是法界緣起，是淨業正因，是菩提種子，是解脫生死之良藥，是超出三界之徑路，是佛教縂持法門！
誠念一句“阿彌陀佛”能消除八十億劫生死重罪。佛法八万四千法門，以“阿彌陀佛”為第一。
這一句“阿彌陀佛”稱號，包含著無窮無盡的万德，等於念十方三世一切諸佛。因此，修淨土念佛法門者，就是一心一意執持佛號作爲正行！
念一句“阿彌陀佛”佛號，包括八万四千恒河沙數，千千萬萬無量的修行法門！
“阿彌陀佛”四字的全體是一心。心包含著眾德，如：常、樂、我、淨、本覺、始覺、真如佛性，菩提涅盤等等，都為這一名好所攝，包括在這一佛號之中！
所以，修持淨土法門之淨業者，只一心專念“阿彌陀佛”四字，因這是最方便、最簡捷、最有效之方法，以達致究竟莊嚴之佛性。正所謂：“万修万人去”決不會遺漏一個。
Most people misunderstand that the recitation of AMITABHA BUDDHA is only meant to help the dead to seek rebirth in the world of Ultimate Bliss. Seldom do they know that name AMITABHA BUDDHA or THE TRUS COME ONE of INNUMERABLE LIFESPAN embodies immeasurable merits and virtues. It is indeed a Great Name!
The recitation AMITABHA BUDDHA reveals the arising of conditions in the Dharma Realm, the proper cause for the Pure Karma, the Bodhi seed, the good medicine for the liberation from birth and death, the swiftest way to transcend the Ttipie Realm and the Buddha's teaching on the Dharani Dharma Door!
To recite AMITABHA sincerely for once, can eradicate eighty hundred million kalpas of heavy offences of birth and death. Among the eighty-four thousand Dharma Doors, the recitation of AMITABHA is the foremost!
The Name of AMITABHA BUDDHA embodies thousands of millions of indescribable neruts and virtues. It is the same as reciting all the BUDDHAS in the ten directionehinin the three periods of time. So those who cultivate the Pure Land Dharma Door are only mindful of AMITABHA BUDDHA wholeheartedly as their main practice!
To recite AMITABHA sincerely for once, is the same as cultivating the immeasurable and indescribable Dharma Doors as many as the sand in eighty-four thousand Ganges River.
The word AMITABHA BUDDHA is theembodiment of a single-mindednwss. The mind contains the various virtues as permanence, bliss, true-self and purity, the Innate Enlightenment, the awakening to the Innate Mind Ground, the Genuine and unmoving Buddha Nature, the Bodhi Mind and Nirvana and many others. All these Merits and Virtue are gathered in and fully accomplished just by reciting the Name of AMITABHA BUDDHA!
So those who cultivate the Buddha Recitation Dharma Door are only mindful of AMITABHA BUDDHA because it is the most convenient, the swiftest, the most effective way to accomplish the ultimate adornment of Buddha Nature. If tens of thousands of people were to cultivate this Dharma Door, they would all arrive at the Pure Land. NOT A SINGLE ONE WILL BE LEFT OUT!
念一句“阿彌陀佛”是法界緣起，是淨業正因，是菩提種子，是解脫生死之良藥，是超出三界之徑路，是佛教縂持法門！
誠念一句“阿彌陀佛”能消除八十億劫生死重罪。佛法八万四千法門，以“阿彌陀佛”為第一。
這一句“阿彌陀佛”稱號，包含著無窮無盡的万德，等於念十方三世一切諸佛。因此，修淨土念佛法門者，就是一心一意執持佛號作爲正行！
念一句“阿彌陀佛”佛號，包括八万四千恒河沙數，千千萬萬無量的修行法門！
“阿彌陀佛”四字的全體是一心。心包含著眾德，如：常、樂、我、淨、本覺、始覺、真如佛性，菩提涅盤等等，都為這一名好所攝，包括在這一佛號之中！
所以，修持淨土法門之淨業者，只一心專念“阿彌陀佛”四字，因這是最方便、最簡捷、最有效之方法，以達致究竟莊嚴之佛性。正所謂：“万修万人去”決不會遺漏一個。
Most people misunderstand that the recitation of AMITABHA BUDDHA is only meant to help the dead to seek rebirth in the world of Ultimate Bliss. Seldom do they know that name AMITABHA BUDDHA or THE TRUS COME ONE of INNUMERABLE LIFESPAN embodies immeasurable merits and virtues. It is indeed a Great Name!
The recitation AMITABHA BUDDHA reveals the arising of conditions in the Dharma Realm, the proper cause for the Pure Karma, the Bodhi seed, the good medicine for the liberation from birth and death, the swiftest way to transcend the Ttipie Realm and the Buddha's teaching on the Dharani Dharma Door!
To recite AMITABHA sincerely for once, can eradicate eighty hundred million kalpas of heavy offences of birth and death. Among the eighty-four thousand Dharma Doors, the recitation of AMITABHA is the foremost!
The Name of AMITABHA BUDDHA embodies thousands of millions of indescribable neruts and virtues. It is the same as reciting all the BUDDHAS in the ten directionehinin the three periods of time. So those who cultivate the Pure Land Dharma Door are only mindful of AMITABHA BUDDHA wholeheartedly as their main practice!
To recite AMITABHA sincerely for once, is the same as cultivating the immeasurable and indescribable Dharma Doors as many as the sand in eighty-four thousand Ganges River.
The word AMITABHA BUDDHA is theembodiment of a single-mindednwss. The mind contains the various virtues as permanence, bliss, true-self and purity, the Innate Enlightenment, the awakening to the Innate Mind Ground, the Genuine and unmoving Buddha Nature, the Bodhi Mind and Nirvana and many others. All these Merits and Virtue are gathered in and fully accomplished just by reciting the Name of AMITABHA BUDDHA!
So those who cultivate the Buddha Recitation Dharma Door are only mindful of AMITABHA BUDDHA because it is the most convenient, the swiftest, the most effective way to accomplish the ultimate adornment of Buddha Nature. If tens of thousands of people were to cultivate this Dharma Door, they would all arrive at the Pure Land. NOT A SINGLE ONE WILL BE LEFT OUT!
2008年4月12日星期六
十念必生願 (THIS IS THE EIGHTEENTH VOW, DHARMA STORE BHIKSHU VOWS THAT)
我作佛時，十方衆生，
問我名號，至信心樂，
所有善根，心心迴向，
願生我國，乃至十念，
若不生者，不取正覺，
唯処五逆，誹謗蒸發。
When I become a BUDDHA, the living beings in the tendirections, on hearing My Name, will sincerely and happily have faith in My Name, and in every thought they will transfer all their good roots so as to be born in My Land.
If there are only TEN such thoughts and they are unable to be born in My Land , I will not attain the Proper Enlightenment, except those who have committed the five evil deeds and who have slandered The Proper Dharma.
問我名號，至信心樂，
所有善根，心心迴向，
願生我國，乃至十念，
若不生者，不取正覺，
唯処五逆，誹謗蒸發。
When I become a BUDDHA, the living beings in the tendirections, on hearing My Name, will sincerely and happily have faith in My Name, and in every thought they will transfer all their good roots so as to be born in My Land.
If there are only TEN such thoughts and they are unable to be born in My Land , I will not attain the Proper Enlightenment, except those who have committed the five evil deeds and who have slandered The Proper Dharma.
2008年4月9日星期三
阿彌陀佛的四十八愿 (THE FORTY-EIGHT VOWS OF AMITABHA BUDDHA)
善導大師是阿彌陀佛的化身。大師在長安倡導淨土念佛法門時，長安城中沒有一個不念佛；可見大師弘化衆生的力量多麽大。
善導大師曾說過兩句極重要的開示：“釋迦所以興出生，為說彌陀本願海”。
釋迦牟尼佛爲什麽出現于世？到娑婆世界降生、出家、成道、説法呢？只是爲了一個大原因，就是要說：“彌陀本願海”之故。解釋的清楚一點就是：世尊要說阿彌陀佛廣如大海的誓願！
佛菩薩各自發有大誓願，如：釋迦牟尼佛五百大願；地藏菩薩發“地獄未空，誓不成佛，衆生度盡，方正菩提”大願。僕賢菩薩十大願王；藥師佛事二願等等。。。
我們每天的課誦、唱贊：“阿彌陀佛大願王”。的確，阿彌陀佛的大願是一切大願中的願王！因此，善導大師說：“釋迦所以興出世，為說彌陀本願海”的話，是從大光明藏中流露出來的實語，確實是超越衆生情見之說。
古德說：阿彌陀佛“四十八願，全顯法身”。的確，阿彌陀佛發的每一個願，徹底體現彌陀的大智、大悲、大願，都是爲了衆生究竟成佛而發的。顯法身是“大智”因人人本有法身，所以可以救度成佛。一心救度，願原為衆生是“大悲”。徹底救度，普遍救度是“大願”；所以阿彌陀佛為“大願之王”！
阿彌陀佛發的大願，無論在過去劫中的衆生有無深重宿業；亦不管衆生是人、畜生、鬼，都可以往生成佛，這就是淨土法門殊生之処。因此說，淨土法門是千淨万論共指，十方諸佛同讚的法門。！
阿彌陀佛發“四十八願”所莊嚴成就的國土，種種清靜光明、種種美妙安樂、種種賞心快樂、種種演唱法音、受種種達乘法樂，一切增上，沒有退緣；所有囯中人民壽命無量，決定成佛！
現在，持名念佛往生極樂的法門，橫超三界，地委齊一生補処菩薩，成爲一切法門中最殊勝的一行道，万修万人去！
The Great Master Shan-Dao is the TRANSFORMATION BODY OF AMITABHA BUDDHA. When the Great Master initiated the Pure Land Dharna Door of Buddha Recitation in Chang-An, everyone who lived there recited the Buddha's Name. From here we can see how great the strength of the Great Master was in influencing the living beings.
The Great Master Shan-Dao had given the very inpoetant instruction. He said, "The reason why Sakyamuni Buddha came into the word is to proclaim the Original Seas of Vows of AMITABHA BUDDHA."
Why did SAKYAMUNI BUDDHA appear in the world? Why did he decend into the world, leave the homelife, accomplish the path and expound the Dharmas in the Saha World? This is all because of one Great Causal Condition. He wishes to tell us about the 'Original Seas of Eows of AMITABHA BUDDHA.' To make it clearer, The World Honoured One wants us to know about the Great Vows of AMITABHA BUDDHA which are as wide and deep as the great sea!
The Buddha and Bodhisattvas have each brought forth the great vows. For example, there are Five Hundred Great Vows of Sakyamuni Buddha; the Great Vow of Earth Store Bidhisattva who vows "Not to attain Buddhahood if the hells are not empty. He will only certify to Bodhi after crossing all living beings"; the Tenth Great Kings of Vows of Universal Worthy Bodhisattva; the twelve Vows of Medicine Master Buddha and many others.
During the daily recitation, we praise the 'King of Great Vows, AMITABHA BUDDHA' because His Great Vows are the 'King of Vows' amongst other vows. That is why Shan-Dao Great Master said, 'Sakyamuni Buddha, enters theworld as He only wishes to proclaim the Original Seas of Vows of AMITABHA BUDDHA.' There are the True Words which flow out from the Brightly-illuminated Store that far supass the understanding of living beings.
The ancients said, 'THE FORTY-EIGHT VOWS of AMITABHA BUDDH Areveal the Dharma Body.' Truly speaking, every vow which is brought forth by AMITABHA BUDDHA alms to guide living beings to become Buddhas Ultimately.He is endowed with Great Wisdom, Great Compassion and Great Vows. Because of Great Wisdom, the Dharma Body is revealed as every living being is endowed with the Dharma Body. So He is able to cross over living beings to become Buddhas. Because of Great Compassion, He single-mindedly brings forth the Vows for the sake of crossing over all living beings.To throughly and pervasively bring across all living beings reveals that His Vows are truly magnificent. So AMITABHA BUDDHA is knows as the 'King of Great Vows'.
In accord with Great Vows of AMITABHA BUDDHA, living beings such as men, animals, ghosts and others can attain Buddhahood once they are born in His Land even if they have committed deep and heavy Karmas in their prevoius lives. That is why the Pure Land Dharma Door is extremely wonderful and remarkable. So we can see in many Sutras and Shastras, the Buddhas and Bodhisattvas praise and exhort living beings to cultivate the Pure Land Dharma Door!
The asrorned Buddhaland which is accomplished by AMITABHA BUDDHA in accord with His 'Forty-Eight Vows' is pure, brightly illuminated, beautiful and serenely blissful. The living beings are always happy after listening to the different Dharma sounds. They enjoy the Dharma music of Great Vehicle and their cultivation will only advance with no-retreat.
The lifespan of His people is immeasurable and all are certain to become Buddhas!
Now, the Dharma Door of upholding and being mindful of the 'Name' of 'AMITABHA BUDDHA' so to seek a rebirth in the World of Ultimate Bliss enables one to transcend the Triple Realms. The cultivator will surely arrive at the position which is equal to the Bodhisattva who will attain Buddhahood in one more lifetime. It is the most supreme because it is the easiest way among other Dharma Doors. It tens of thousands of people are to cultivate accordingly, all will be certain to arrive at the Pure Land!
善導大師曾說過兩句極重要的開示：“釋迦所以興出生，為說彌陀本願海”。
釋迦牟尼佛爲什麽出現于世？到娑婆世界降生、出家、成道、説法呢？只是爲了一個大原因，就是要說：“彌陀本願海”之故。解釋的清楚一點就是：世尊要說阿彌陀佛廣如大海的誓願！
佛菩薩各自發有大誓願，如：釋迦牟尼佛五百大願；地藏菩薩發“地獄未空，誓不成佛，衆生度盡，方正菩提”大願。僕賢菩薩十大願王；藥師佛事二願等等。。。
我們每天的課誦、唱贊：“阿彌陀佛大願王”。的確，阿彌陀佛的大願是一切大願中的願王！因此，善導大師說：“釋迦所以興出世，為說彌陀本願海”的話，是從大光明藏中流露出來的實語，確實是超越衆生情見之說。
古德說：阿彌陀佛“四十八願，全顯法身”。的確，阿彌陀佛發的每一個願，徹底體現彌陀的大智、大悲、大願，都是爲了衆生究竟成佛而發的。顯法身是“大智”因人人本有法身，所以可以救度成佛。一心救度，願原為衆生是“大悲”。徹底救度，普遍救度是“大願”；所以阿彌陀佛為“大願之王”！
阿彌陀佛發的大願，無論在過去劫中的衆生有無深重宿業；亦不管衆生是人、畜生、鬼，都可以往生成佛，這就是淨土法門殊生之処。因此說，淨土法門是千淨万論共指，十方諸佛同讚的法門。！
阿彌陀佛發“四十八願”所莊嚴成就的國土，種種清靜光明、種種美妙安樂、種種賞心快樂、種種演唱法音、受種種達乘法樂，一切增上，沒有退緣；所有囯中人民壽命無量，決定成佛！
現在，持名念佛往生極樂的法門，橫超三界，地委齊一生補処菩薩，成爲一切法門中最殊勝的一行道，万修万人去！
The Great Master Shan-Dao is the TRANSFORMATION BODY OF AMITABHA BUDDHA. When the Great Master initiated the Pure Land Dharna Door of Buddha Recitation in Chang-An, everyone who lived there recited the Buddha's Name. From here we can see how great the strength of the Great Master was in influencing the living beings.
The Great Master Shan-Dao had given the very inpoetant instruction. He said, "The reason why Sakyamuni Buddha came into the word is to proclaim the Original Seas of Vows of AMITABHA BUDDHA."
Why did SAKYAMUNI BUDDHA appear in the world? Why did he decend into the world, leave the homelife, accomplish the path and expound the Dharmas in the Saha World? This is all because of one Great Causal Condition. He wishes to tell us about the 'Original Seas of Eows of AMITABHA BUDDHA.' To make it clearer, The World Honoured One wants us to know about the Great Vows of AMITABHA BUDDHA which are as wide and deep as the great sea!
The Buddha and Bodhisattvas have each brought forth the great vows. For example, there are Five Hundred Great Vows of Sakyamuni Buddha; the Great Vow of Earth Store Bidhisattva who vows "Not to attain Buddhahood if the hells are not empty. He will only certify to Bodhi after crossing all living beings"; the Tenth Great Kings of Vows of Universal Worthy Bodhisattva; the twelve Vows of Medicine Master Buddha and many others.
During the daily recitation, we praise the 'King of Great Vows, AMITABHA BUDDHA' because His Great Vows are the 'King of Vows' amongst other vows. That is why Shan-Dao Great Master said, 'Sakyamuni Buddha, enters theworld as He only wishes to proclaim the Original Seas of Vows of AMITABHA BUDDHA.' There are the True Words which flow out from the Brightly-illuminated Store that far supass the understanding of living beings.
The ancients said, 'THE FORTY-EIGHT VOWS of AMITABHA BUDDH Areveal the Dharma Body.' Truly speaking, every vow which is brought forth by AMITABHA BUDDHA alms to guide living beings to become Buddhas Ultimately.He is endowed with Great Wisdom, Great Compassion and Great Vows. Because of Great Wisdom, the Dharma Body is revealed as every living being is endowed with the Dharma Body. So He is able to cross over living beings to become Buddhas. Because of Great Compassion, He single-mindedly brings forth the Vows for the sake of crossing over all living beings.To throughly and pervasively bring across all living beings reveals that His Vows are truly magnificent. So AMITABHA BUDDHA is knows as the 'King of Great Vows'.
In accord with Great Vows of AMITABHA BUDDHA, living beings such as men, animals, ghosts and others can attain Buddhahood once they are born in His Land even if they have committed deep and heavy Karmas in their prevoius lives. That is why the Pure Land Dharma Door is extremely wonderful and remarkable. So we can see in many Sutras and Shastras, the Buddhas and Bodhisattvas praise and exhort living beings to cultivate the Pure Land Dharma Door!
The asrorned Buddhaland which is accomplished by AMITABHA BUDDHA in accord with His 'Forty-Eight Vows' is pure, brightly illuminated, beautiful and serenely blissful. The living beings are always happy after listening to the different Dharma sounds. They enjoy the Dharma music of Great Vehicle and their cultivation will only advance with no-retreat.
The lifespan of His people is immeasurable and all are certain to become Buddhas!
Now, the Dharma Door of upholding and being mindful of the 'Name' of 'AMITABHA BUDDHA' so to seek a rebirth in the World of Ultimate Bliss enables one to transcend the Triple Realms. The cultivator will surely arrive at the position which is equal to the Bodhisattva who will attain Buddhahood in one more lifetime. It is the most supreme because it is the easiest way among other Dharma Doors. It tens of thousands of people are to cultivate accordingly, all will be certain to arrive at the Pure Land!
2008年4月8日星期二
弥陀赞 (PRAISE TO AMITA BUDDHA)
阿弥陀佛身金色
相好光明无等伦
白毫宛转五须弥
纳目澄清四大海
光中华佛无数仪
化菩萨众亦无边
四十八愿度众生
九品咸令登彼岸
南无西方极乐世界大慈大悲阿弥陀佛
南无西方极乐世界大慈大悲阿弥陀佛
南无西方极乐世界大慈大悲阿弥陀佛
南无阿弥陀佛
Amitabha's Body Is The Colour Of Gold.
The Splendor Of Hallmarks Has No Peer.
The Light Of His Brow Shines 'Round a hundred'.
Wine As The Seas Are His Eyes Pure And Clear.
Are Countless Bodhisattvas and infinite Buddhas.
His Forty-Eight Vows Be Our Liberation.
In Nine Lotus-Stages We Reach The Farthedt Shore.
Homage To The Buddha Of The Western Pure Land, Kind And Compassionate Amitabha.
Homage To The Buddha Of The Western Pure Land, Kind And Compassionate Amitabha.
Homage To The Buddha Of The Western Pure Land, Kind And Compassionate Amitabha.
Na Mo Amita Buddha.
相好光明无等伦
白毫宛转五须弥
纳目澄清四大海
光中华佛无数仪
化菩萨众亦无边
四十八愿度众生
九品咸令登彼岸
南无西方极乐世界大慈大悲阿弥陀佛
南无西方极乐世界大慈大悲阿弥陀佛
南无西方极乐世界大慈大悲阿弥陀佛
南无阿弥陀佛
Amitabha's Body Is The Colour Of Gold.
The Splendor Of Hallmarks Has No Peer.
The Light Of His Brow Shines 'Round a hundred'.
Wine As The Seas Are His Eyes Pure And Clear.
Are Countless Bodhisattvas and infinite Buddhas.
His Forty-Eight Vows Be Our Liberation.
In Nine Lotus-Stages We Reach The Farthedt Shore.
Homage To The Buddha Of The Western Pure Land, Kind And Compassionate Amitabha.
Homage To The Buddha Of The Western Pure Land, Kind And Compassionate Amitabha.
Homage To The Buddha Of The Western Pure Land, Kind And Compassionate Amitabha.
Na Mo Amita Buddha.
2008年4月2日星期三
謙德之效 (华) THE BENEFIT OF HUMILITY
已經說：“上天對於驕傲自滿的萬事萬物，總是虧損他，以幫助謙虛之事物。地的道理也一樣，搞處之山水，縂要往低流，以添補地陷的地方。鬼神對於驕傲自滿的，縂要折損他，而庇護謙虛之人。人心也一樣，驕傲自滿者，比爲人所憎恨，惟有謙虛之人，才受人敬重。”
已經一書，掛著六十四條大原則，分述三百八十四條小道理，戒慎警惕詞佔三分之一，只有謙卦之六條道理，全部是讚頌之詞，難怪俗語常說：“謙受益。滿招損。”
已經一書，掛著六十四條大原則，分述三百八十四條小道理，戒慎警惕詞佔三分之一，只有謙卦之六條道理，全部是讚頌之詞，難怪俗語常說：“謙受益。滿招損。”
2008年3月23日星期日
積善之方 (华) THE WAYS TO ACCUMULATE MERITS
《一、積善之家有餘慶》
福建公卿楊榮，其祖上世代以罷渡爲生，每當暴雨成災，衝毀民居時，縂有人畜貨物順流而下，別的般只總是想爭撈取貨物，只有楊榮先祖以救人爲要，貨物一概不取，鄉里的人都笑他愚笨，到了楊榮父親出生時，楊家便漸漸富裕。
“舜必能流芳千古，子孫興旺。”
《二、測隱之心人皆有》
自懲家境貧窮，又廉潔自持，從不收受別人財務。踫到了犯人缺糧時，也都盡力救濟，即使自己挨餓也在所不惜，至誠持善從不間斷。
《三、上天有好生之德》
母親樂善好施，常做饅頭供應窮人，凡索取者都照數施捨。有一道人，每次索取六七個饅頭，三年如一日從未間斷，他母親也照給無物，而從未表現出不高興的樣子。道人知其誠心救人，就對他說：“我吃你的饅頭三年，無以爲報，特的前來告訴你，屋后有一好地可建造祖墳，子孫官舜有一升麻子之數目。”
後依言點葬，初代既有九人登科，世代從不間斷出貴，福建至今還有“無林不開榜”的譬喻。
《四、心地光明鬼神驚》
台州應尚書，壯年時住山中讀書，夜間常聽到有鬼怪作崇叫閙，但他都不害怕。有一天，他聽到了鬼在談話說：“某婦人因其夫外出，很久未見歸來，他翁姑以爲兒子死了，比其改嫁，明天晚上回來自縊，我從此有人代替，，可以轉世投生了。”
應尚書聽到了此語，就即刻賣掉了田地，得銀四兩，並假造了一張其夫的書信，一併寄到了她家。
他母親發現了筆記不同，有點懷疑，但繼之一想：“書信就算假，銀子縂沒有平白送人的道理吧？我想孩子一定平安無事才對。”因此也就不再逼她媳婦改嫁。後來打得夫婦總算回來了團圓。應尚應後來又聽到了鬼說：“本來有人來代替，卻被那位秀才破壞了此事。”另鬼說：“那你就找他算賬啊！”鬼說：“不行，天帝以此人心地善良，早已命他為將來陰間尚書，無怎麽能害得了他。”
陰公從此更加努力，日日行善，積德甚多，踫到了飢荒時，必捐獻糧食救災。遇到了旁人由急難，都盡力給與協助。碰倒不如意事，也只逆來順受，反躬自省而不怨天尤人。至今其子孫為官享福者，比比皆是。
《五、平冤減刑合天心》
嘉與屠康僖，初為刑部主事，常往獄中探查案情，遇有無辜枉獄之人，即簽報案情給主事審官，待開庭時，主審官依此案情審問，無辜之犯人都表心服，因而無罪釋放者有十幾人。一時百姓都說尚書廉明公正，而屠公卻從不居功。
屠公又再上書陳情曰：“轄治之下，四海之廣，百姓衆多，必有許多枉獄之民，應該每五年派一減刑官，詳加調查以平枉獄。”皇帝准其所奏，屠公也被派為減刑官之一員。有一天晚上，屠公夢見了神靈指點說：“你命中本應舞子，今減刑之事，正合天心，天地特賜你三子，並都享高官厚祿。”
《六、敬神護法世代昌》
“敬身者廣惜眾色身也，然復明心同証法自可令周身自在圓滿，法理與此寧不慎乎。”
嘉與人包凴，他的父親是池陽太守，生有七個兒子，保凴是最小的一個，入贅平湖袁氏為婿，雖然博學多才，卻層次考試都不上榜。
有一天到太湖附近游覽，行至一村中，見一寺院破漏，觀音佛像被雨塵淋溼沾污，即取出身上所有的十兩銀子，給主持人作爲修廟宇之用，僧人說：“工事太大，所費比鉅，恐怕難予完成你交待的心願。”
於是他就再取出隨身行旅，貴重值錢的衣物，交予僧人，雖經隨行僕人再三勸阻，他還是誠心樂意的捐出，並說 ：“只要佛像不被損壞，我沒有衣服使用又有啥關係！”
僧人說：“施捨錢財衣物並非難事，但你虔誠心意，確實難得。”寺院修好之後，有一天他又來由此寺，夜宿寺中，即夢見護法神前來到謝說：“你子當享世代俸祿。”後來他的子孫，與聖方，都真的作了大官。
《七、為善不與為惡昌盛》
積善之事詳細來説，有真善假善，有端正之善與歪曲之善，有陰善陽善，有是善非善，有偏善正善，有半善滿善，有大小之善，難易之善等之分別，必須作進一步的了解，不然為善而不明理，往往就會產生子認爲行善，而其實是造孽的行爲，而亡費苦心。
《八、因有真善假善》
“利人之善才是真善，利己之善則是假善。”
發於内心的善行是真善，裝得別人看的善行是假善。
無所求而為之善是真善，有所謀而為之善是假善。
《九、端正歪曲有分別》
一心只為濟世，不為媚世，純為愛人助人，才是端正之善。
若有一絲媚世之心，一點憤事玩世之心，則就是虛僞歪曲之善。
《十、陽善陰善也不同》
“為善而爲人知是陽善，行善而不爲人所知，就是陰善。”
陽善只能享受博得名譽之福報，陰德天必此以厚福。
《十一、是善非善論影響》
凡人行善，不可只看行爲，必須看他的流弊。不可只看現在，必看事情的結果。不可知論個人的得失，須看對大衆的影響。
若現行似善，而其結果足以害人，則是善而是非善。若現行雖然不善，而其結果有益於大衆，則雖非善而實是善。
《十二、偏善正善論結果》
若行善心而使是成惡，則是偏。若行惡心而使是成善，則是正。
《十三、半善滿善憑一心》
“善不積，不足以成名。惡不積，不足以滅身。”
勤而積之則滿，懈怠不積則不滿。
《十四、大小難易看動機》
志在天下，善達萬民，則善雖小而功德大。若只在一身則善力更大。
至於離易之善，就像修身克已一樣，必須從很難克服的地方先克服，則小的過失也就自然不會犯。
體諒別人，為別人著想之善事，都是作別人所不願作，忍別人所不能忍難能可貴之善，這種難爲之善，才最可貴，而天降之福也必豐厚。
無錢無勢之人，行善助人是比較困難，但若能盡力而爲，在困難之中行善，其價值也更為可貴，獲福也大。
有錢有勢之人，行善積德是太容易了，容易行善而不為，即為自暴自棄，正如俗語所言：“富而不仁如肥豬。”
《十五、行善妙方有十味》
行善的道理跟原則，上面已經說得很詳細，下面來談隨緣濟衆，行善積德的方法。
“與人爲善”，“敬愛存心”，“成人之美”，“勤人爲善”，“救人危急”，
“與建大利”，“捨財作福”，“護持正法”，“敬重尊長”，“愛惜物命”。
1、何為與人爲善
爲人應盡量不拿自己的長処，去彰顯別人的弱點。不要故意表現自己的善心，去顯示別人的惡意。千萬不要以自己的聰明才智，去作弄別人，折騰別人。應該謙虛處世，見人有過，盡量寬恕。見人小善，也要表揚，則可對惡人形成一種沉默的抗議，也不會斯破惡人的面子，是惡人不敢放從，也有改過的機會。
總之，念念不忘為大衆著想，維護真理原則，即是與人爲善。
2、何為敬愛存心
君子與小人實在有點混淆不清，但若能留意一個人的存在心正邪，則善惡就像黑白一樣的明白。
因此說：“君子所以異於小人；僅在一念之差而已。”孟子也提到：“人所異於禽獸幾稀？”
俗語說：“一樣米養百種人。”人雖有親蔬貴賤，智拙賢愚之分，但万品同體都是同胞，誰都應該互相敬重，敬愛衆人也等於敬愛聖賢，能了解衆人的立場，即合聖賢之道，因爲“聖人無常心，以百姓心為心。”人人若都能敬業樂群，安分守己，敬重別人，也珍惜自己，即是代天行道，敬重存心。
3、何為成人之美
社會上持善之人較少，迷糊之人較多，而一般人又有坦護自己，排擠一群的劣根性，因此善人處於俗世，除非他能有守正不阿，有破俯身舟的勇決心，否則也很難立足。加以優異行善之賢達人士，言行都與世俗不同，心直口快，不善心機，不善於粉飾自己，以博取虛榮，因此見識不高的俗人，就常給他們不公道的指責，而達不到為善的目的。
因此說：仁人志士，長輩君子，應時加匡正輔助，以宏揚此等善士之功德，就像處理玉石之道一樣，任意抛棄丟擲，就同互礫，若懂得加以琢磨，則就是寶貝。
因此，凡發現有人行善，其志可嘉，就應該設法給予扶助，以成人之美。
4、何為勤人爲善
凡人都有良知，只因人生旅途紛擾動蘯，為名為利而使人沈淪隨落，因此與人相處，須時時提醒告誡他人，已揭開迷惑。
韓愈說：“一時群人以口，百世群人以書。”爲人若能臨機應變，因材施教，作到不失人不失言
， 則就像解人煩惱，醒人惡夢一樣，是最好也最實惠的事。
5、何為救人危機
人生在世，難免都會有失敗與不幸的遭遇，當踫到了別人遭到禍害之時，應當向自己踫到災難一樣，盡力給予協助。
古人說：“恩惠不在大，能救人緊急為貴。”是救人危機的大道理。
6、何謂與建大利
就是協助建設公共設施，有錢出錢，有力出力，都算與建大利。
7、何謂施財作福
佛門萬種行持，以佈施為第一、施就是捨，賢明之人內捨六根，外捨六塵，一切所有都可施捨，而不掛意。
一般人當然做不到此種境界，還把錢財看得比生死更重要，因此爲人若能堪破人生，從最困難的施財作起，以利群生，廣積因得，則内能去除自私吝嗇的劣根性，外能濟人之急難，則將達有助於修善行持。雖然初期會感到勉強，但慢慢就趕到心安理得，而消除其他過時。
8、何謂護持正法
正法既是佛法，佛法是萬物萬世的指標，沒有正法，則天地萬物將難予化育成長。難於脫離凡塵三界，難於維護蒼生，救渡衆生。
因此，凡是見到佛堂，神廟，或經書典籍，皆應敬重並加愛護整理，至於宏揚正法，一報佛恩更要認真去作。
9、何謂敬重尊長
奉恃父母應柔聲下氣，必恭必敬。服務社會國家，也不可因爲高皇帝遠而放肆亂來。有刑於犯人時，不可作威作福。這些都是最關係陰德的，試看忠義之家，子孫沒有不綿延昌盛的，這就是敬重尊長的道理。
10、何謂愛惜物命
古人曾說：“愛鼠常留飯，憐蛾不點燈。”當然一般人很難作到此種境界。這是提醒我們，必須維護人所俱有的惻陰之心。
因此說：爲人若不能斷肉持齋，也應當做到“自養者不食，見殺者不食，聞殺者不食，專為我殺者不食。”的四不食之修養，以培養慈悲心腸，增長福份智慧。
在說：若不知愛惜生命，珍惜勤儉，就跟造了殺生孽德過時一樣。
福建公卿楊榮，其祖上世代以罷渡爲生，每當暴雨成災，衝毀民居時，縂有人畜貨物順流而下，別的般只總是想爭撈取貨物，只有楊榮先祖以救人爲要，貨物一概不取，鄉里的人都笑他愚笨，到了楊榮父親出生時，楊家便漸漸富裕。
“舜必能流芳千古，子孫興旺。”
《二、測隱之心人皆有》
自懲家境貧窮，又廉潔自持，從不收受別人財務。踫到了犯人缺糧時，也都盡力救濟，即使自己挨餓也在所不惜，至誠持善從不間斷。
《三、上天有好生之德》
母親樂善好施，常做饅頭供應窮人，凡索取者都照數施捨。有一道人，每次索取六七個饅頭，三年如一日從未間斷，他母親也照給無物，而從未表現出不高興的樣子。道人知其誠心救人，就對他說：“我吃你的饅頭三年，無以爲報，特的前來告訴你，屋后有一好地可建造祖墳，子孫官舜有一升麻子之數目。”
後依言點葬，初代既有九人登科，世代從不間斷出貴，福建至今還有“無林不開榜”的譬喻。
《四、心地光明鬼神驚》
台州應尚書，壯年時住山中讀書，夜間常聽到有鬼怪作崇叫閙，但他都不害怕。有一天，他聽到了鬼在談話說：“某婦人因其夫外出，很久未見歸來，他翁姑以爲兒子死了，比其改嫁，明天晚上回來自縊，我從此有人代替，，可以轉世投生了。”
應尚書聽到了此語，就即刻賣掉了田地，得銀四兩，並假造了一張其夫的書信，一併寄到了她家。
他母親發現了筆記不同，有點懷疑，但繼之一想：“書信就算假，銀子縂沒有平白送人的道理吧？我想孩子一定平安無事才對。”因此也就不再逼她媳婦改嫁。後來打得夫婦總算回來了團圓。應尚應後來又聽到了鬼說：“本來有人來代替，卻被那位秀才破壞了此事。”另鬼說：“那你就找他算賬啊！”鬼說：“不行，天帝以此人心地善良，早已命他為將來陰間尚書，無怎麽能害得了他。”
陰公從此更加努力，日日行善，積德甚多，踫到了飢荒時，必捐獻糧食救災。遇到了旁人由急難，都盡力給與協助。碰倒不如意事，也只逆來順受，反躬自省而不怨天尤人。至今其子孫為官享福者，比比皆是。
《五、平冤減刑合天心》
嘉與屠康僖，初為刑部主事，常往獄中探查案情，遇有無辜枉獄之人，即簽報案情給主事審官，待開庭時，主審官依此案情審問，無辜之犯人都表心服，因而無罪釋放者有十幾人。一時百姓都說尚書廉明公正，而屠公卻從不居功。
屠公又再上書陳情曰：“轄治之下，四海之廣，百姓衆多，必有許多枉獄之民，應該每五年派一減刑官，詳加調查以平枉獄。”皇帝准其所奏，屠公也被派為減刑官之一員。有一天晚上，屠公夢見了神靈指點說：“你命中本應舞子，今減刑之事，正合天心，天地特賜你三子，並都享高官厚祿。”
《六、敬神護法世代昌》
“敬身者廣惜眾色身也，然復明心同証法自可令周身自在圓滿，法理與此寧不慎乎。”
嘉與人包凴，他的父親是池陽太守，生有七個兒子，保凴是最小的一個，入贅平湖袁氏為婿，雖然博學多才，卻層次考試都不上榜。
有一天到太湖附近游覽，行至一村中，見一寺院破漏，觀音佛像被雨塵淋溼沾污，即取出身上所有的十兩銀子，給主持人作爲修廟宇之用，僧人說：“工事太大，所費比鉅，恐怕難予完成你交待的心願。”
於是他就再取出隨身行旅，貴重值錢的衣物，交予僧人，雖經隨行僕人再三勸阻，他還是誠心樂意的捐出，並說 ：“只要佛像不被損壞，我沒有衣服使用又有啥關係！”
僧人說：“施捨錢財衣物並非難事，但你虔誠心意，確實難得。”寺院修好之後，有一天他又來由此寺，夜宿寺中，即夢見護法神前來到謝說：“你子當享世代俸祿。”後來他的子孫，與聖方，都真的作了大官。
《七、為善不與為惡昌盛》
積善之事詳細來説，有真善假善，有端正之善與歪曲之善，有陰善陽善，有是善非善，有偏善正善，有半善滿善，有大小之善，難易之善等之分別，必須作進一步的了解，不然為善而不明理，往往就會產生子認爲行善，而其實是造孽的行爲，而亡費苦心。
《八、因有真善假善》
“利人之善才是真善，利己之善則是假善。”
發於内心的善行是真善，裝得別人看的善行是假善。
無所求而為之善是真善，有所謀而為之善是假善。
《九、端正歪曲有分別》
一心只為濟世，不為媚世，純為愛人助人，才是端正之善。
若有一絲媚世之心，一點憤事玩世之心，則就是虛僞歪曲之善。
《十、陽善陰善也不同》
“為善而爲人知是陽善，行善而不爲人所知，就是陰善。”
陽善只能享受博得名譽之福報，陰德天必此以厚福。
《十一、是善非善論影響》
凡人行善，不可只看行爲，必須看他的流弊。不可只看現在，必看事情的結果。不可知論個人的得失，須看對大衆的影響。
若現行似善，而其結果足以害人，則是善而是非善。若現行雖然不善，而其結果有益於大衆，則雖非善而實是善。
《十二、偏善正善論結果》
若行善心而使是成惡，則是偏。若行惡心而使是成善，則是正。
《十三、半善滿善憑一心》
“善不積，不足以成名。惡不積，不足以滅身。”
勤而積之則滿，懈怠不積則不滿。
《十四、大小難易看動機》
志在天下，善達萬民，則善雖小而功德大。若只在一身則善力更大。
至於離易之善，就像修身克已一樣，必須從很難克服的地方先克服，則小的過失也就自然不會犯。
體諒別人，為別人著想之善事，都是作別人所不願作，忍別人所不能忍難能可貴之善，這種難爲之善，才最可貴，而天降之福也必豐厚。
無錢無勢之人，行善助人是比較困難，但若能盡力而爲，在困難之中行善，其價值也更為可貴，獲福也大。
有錢有勢之人，行善積德是太容易了，容易行善而不為，即為自暴自棄，正如俗語所言：“富而不仁如肥豬。”
《十五、行善妙方有十味》
行善的道理跟原則，上面已經說得很詳細，下面來談隨緣濟衆，行善積德的方法。
“與人爲善”，“敬愛存心”，“成人之美”，“勤人爲善”，“救人危急”，
“與建大利”，“捨財作福”，“護持正法”，“敬重尊長”，“愛惜物命”。
1、何為與人爲善
爲人應盡量不拿自己的長処，去彰顯別人的弱點。不要故意表現自己的善心，去顯示別人的惡意。千萬不要以自己的聰明才智，去作弄別人，折騰別人。應該謙虛處世，見人有過，盡量寬恕。見人小善，也要表揚，則可對惡人形成一種沉默的抗議，也不會斯破惡人的面子，是惡人不敢放從，也有改過的機會。
總之，念念不忘為大衆著想，維護真理原則，即是與人爲善。
2、何為敬愛存心
君子與小人實在有點混淆不清，但若能留意一個人的存在心正邪，則善惡就像黑白一樣的明白。
因此說：“君子所以異於小人；僅在一念之差而已。”孟子也提到：“人所異於禽獸幾稀？”
俗語說：“一樣米養百種人。”人雖有親蔬貴賤，智拙賢愚之分，但万品同體都是同胞，誰都應該互相敬重，敬愛衆人也等於敬愛聖賢，能了解衆人的立場，即合聖賢之道，因爲“聖人無常心，以百姓心為心。”人人若都能敬業樂群，安分守己，敬重別人，也珍惜自己，即是代天行道，敬重存心。
3、何為成人之美
社會上持善之人較少，迷糊之人較多，而一般人又有坦護自己，排擠一群的劣根性，因此善人處於俗世，除非他能有守正不阿，有破俯身舟的勇決心，否則也很難立足。加以優異行善之賢達人士，言行都與世俗不同，心直口快，不善心機，不善於粉飾自己，以博取虛榮，因此見識不高的俗人，就常給他們不公道的指責，而達不到為善的目的。
因此說：仁人志士，長輩君子，應時加匡正輔助，以宏揚此等善士之功德，就像處理玉石之道一樣，任意抛棄丟擲，就同互礫，若懂得加以琢磨，則就是寶貝。
因此，凡發現有人行善，其志可嘉，就應該設法給予扶助，以成人之美。
4、何為勤人爲善
凡人都有良知，只因人生旅途紛擾動蘯，為名為利而使人沈淪隨落，因此與人相處，須時時提醒告誡他人，已揭開迷惑。
韓愈說：“一時群人以口，百世群人以書。”爲人若能臨機應變，因材施教，作到不失人不失言
， 則就像解人煩惱，醒人惡夢一樣，是最好也最實惠的事。
5、何為救人危機
人生在世，難免都會有失敗與不幸的遭遇，當踫到了別人遭到禍害之時，應當向自己踫到災難一樣，盡力給予協助。
古人說：“恩惠不在大，能救人緊急為貴。”是救人危機的大道理。
6、何謂與建大利
就是協助建設公共設施，有錢出錢，有力出力，都算與建大利。
7、何謂施財作福
佛門萬種行持，以佈施為第一、施就是捨，賢明之人內捨六根，外捨六塵，一切所有都可施捨，而不掛意。
一般人當然做不到此種境界，還把錢財看得比生死更重要，因此爲人若能堪破人生，從最困難的施財作起，以利群生，廣積因得，則内能去除自私吝嗇的劣根性，外能濟人之急難，則將達有助於修善行持。雖然初期會感到勉強，但慢慢就趕到心安理得，而消除其他過時。
8、何謂護持正法
正法既是佛法，佛法是萬物萬世的指標，沒有正法，則天地萬物將難予化育成長。難於脫離凡塵三界，難於維護蒼生，救渡衆生。
因此，凡是見到佛堂，神廟，或經書典籍，皆應敬重並加愛護整理，至於宏揚正法，一報佛恩更要認真去作。
9、何謂敬重尊長
奉恃父母應柔聲下氣，必恭必敬。服務社會國家，也不可因爲高皇帝遠而放肆亂來。有刑於犯人時，不可作威作福。這些都是最關係陰德的，試看忠義之家，子孫沒有不綿延昌盛的，這就是敬重尊長的道理。
10、何謂愛惜物命
古人曾說：“愛鼠常留飯，憐蛾不點燈。”當然一般人很難作到此種境界。這是提醒我們，必須維護人所俱有的惻陰之心。
因此說：爲人若不能斷肉持齋，也應當做到“自養者不食，見殺者不食，聞殺者不食，專為我殺者不食。”的四不食之修養，以培養慈悲心腸，增長福份智慧。
在說：若不知愛惜生命，珍惜勤儉，就跟造了殺生孽德過時一樣。
2008年3月22日星期六
改過之法 (华) THE WAYS TO REFORM
《一、改過三大要素》
一般來説，一個人的吉凶徵兆，發源於仁的内心，而表現於人之外表。凡是相貌仁慈忠厚，行事穩重之人，大都能獲福。相呈刻薄，行爲輕佻者，大都近禍。絕對沒有所謂吉凶未定，渺不可測的道理。
一般人心性的善惡，必與天心相感應。福之將至，，可從其人寧靜的心境，安詳的熊度判斷出來。禍之將臨，也能從其人乖戾的行爲發現得到，人若想得福而避禍，可以先不論如何行善，只要力行改過，自然就能向善。
1、知恥近勇
人若只要貪戀聲色名利，從情恣意，背著別人做些見不得人的勾當，自以爲他人見不到，而自鳴得意，則將漸漸變成衣冠禽獸而不自知！世界上再沒有比這種行爲更可恥，更慚愧了！
2、敬畏心
天地鬼神是欺騙不了的，人就是只犯了一點點過失，天地鬼神也知道得很清楚，犯的若是重大的過錯，天必降給大的災難， 犯的若是小過錯，則會損及福世之現報。
人不可不怕天地鬼神，一個人就是生活在隱蔽的暗室裏，天地鬼神也同樣一目了然，就是掩蓋的周密，做得很巧妙，也無法掩飾善惡心思所產生的意念，“意念”就仿佛像一道“波率”，而鬼神恰似無形的導體，這也是鬼神無所不在，人不需要有景衛新的原因。“過失不拘大小，已能改爲要。”
3、勇氣與決心
人所以不能改過，只因爲因循苟且誤了大事，若能發奮圖強，當機立斷，碰倒小過像竹刺傷肉一樣，速與拔除，犯上了大過如毒蛇咬指一般，連與斷指，不猶豫不等待，則如已經所說：“風雷增益”之象，風氣雷動乾脆利落，則改過遷善比可成功。
《二、改過三階段》
一般人改過，又從事上改，又從理上改，又從心上改三個階段，作法不同所得功效也不同。
譬如前日殺生，今日戒殺。前日暴怒，今日靜心反省，這是從事上改的方法，這種只在行動上勉強壓制的方法，很難達到改過之法。
比較理想的改過方法，應該從理上改。
譬如想改殺生之過，就想“天有好生之德”，物物都珍惜生命，殺他養已怎能心安？再加以水生火熱鍋鼎之苦，必痛徹骨髓。健康之道，首在本身元氣之運化，而不在物品之稀罕珍貴，就算山珍海味，吃過了也不一定能供養身體，蔬菜素品盡可充飢果腹，何必把自己的肚子當成化尸場！折損自己的福份？再想血肉之類必有靈性，與人通體，未能修養大德，使之想親近小孩那樣的親我敬我，已屬慚愧，怎可再殘害生靈，使之仇我恨我呢？若能想到此理，則必見物憐惜，下不了手，而達到改去殺生之習。
一般而言，人的過失雖然有好幾百种，但歸根究底，都是從心所起，若能心不動念，無私無慾，就不必逐樣檢討名、利、色、貨諸過失，只要一心向善，正氣所之理。也是最正確的“心上改”之法。
一般來説，一個人的吉凶徵兆，發源於仁的内心，而表現於人之外表。凡是相貌仁慈忠厚，行事穩重之人，大都能獲福。相呈刻薄，行爲輕佻者，大都近禍。絕對沒有所謂吉凶未定，渺不可測的道理。
一般人心性的善惡，必與天心相感應。福之將至，，可從其人寧靜的心境，安詳的熊度判斷出來。禍之將臨，也能從其人乖戾的行爲發現得到，人若想得福而避禍，可以先不論如何行善，只要力行改過，自然就能向善。
1、知恥近勇
人若只要貪戀聲色名利，從情恣意，背著別人做些見不得人的勾當，自以爲他人見不到，而自鳴得意，則將漸漸變成衣冠禽獸而不自知！世界上再沒有比這種行爲更可恥，更慚愧了！
2、敬畏心
天地鬼神是欺騙不了的，人就是只犯了一點點過失，天地鬼神也知道得很清楚，犯的若是重大的過錯，天必降給大的災難， 犯的若是小過錯，則會損及福世之現報。
人不可不怕天地鬼神，一個人就是生活在隱蔽的暗室裏，天地鬼神也同樣一目了然，就是掩蓋的周密，做得很巧妙，也無法掩飾善惡心思所產生的意念，“意念”就仿佛像一道“波率”，而鬼神恰似無形的導體，這也是鬼神無所不在，人不需要有景衛新的原因。“過失不拘大小，已能改爲要。”
3、勇氣與決心
人所以不能改過，只因爲因循苟且誤了大事，若能發奮圖強，當機立斷，碰倒小過像竹刺傷肉一樣，速與拔除，犯上了大過如毒蛇咬指一般，連與斷指，不猶豫不等待，則如已經所說：“風雷增益”之象，風氣雷動乾脆利落，則改過遷善比可成功。
《二、改過三階段》
一般人改過，又從事上改，又從理上改，又從心上改三個階段，作法不同所得功效也不同。
譬如前日殺生，今日戒殺。前日暴怒，今日靜心反省，這是從事上改的方法，這種只在行動上勉強壓制的方法，很難達到改過之法。
比較理想的改過方法，應該從理上改。
譬如想改殺生之過，就想“天有好生之德”，物物都珍惜生命，殺他養已怎能心安？再加以水生火熱鍋鼎之苦，必痛徹骨髓。健康之道，首在本身元氣之運化，而不在物品之稀罕珍貴，就算山珍海味，吃過了也不一定能供養身體，蔬菜素品盡可充飢果腹，何必把自己的肚子當成化尸場！折損自己的福份？再想血肉之類必有靈性，與人通體，未能修養大德，使之想親近小孩那樣的親我敬我，已屬慚愧，怎可再殘害生靈，使之仇我恨我呢？若能想到此理，則必見物憐惜，下不了手，而達到改去殺生之習。
一般而言，人的過失雖然有好幾百种，但歸根究底，都是從心所起，若能心不動念，無私無慾，就不必逐樣檢討名、利、色、貨諸過失，只要一心向善，正氣所之理。也是最正確的“心上改”之法。
2008年2月19日星期二
了凡四訓精解編 (华) THE FOUR LESSONS OF LIAO FAN
《袁了凡先生略傳》
袁了凡先生，原名黃，字坤儀，江南無江人。
博學多才。精通河圖洛書之理數，星命之學，勘與之道，律呂音樂，數學算數，水利，兵備無不獲有心之道，並留有著作甚多。“了凡四訓”即其戒子之文。
明朝隆慶四年為舉人，萬曆十四年中進士，歷任寶坻縣長。兵部職方司主事，軍前參贊，督兵等職。
享年七十四嵗。明熹宗追贈尚寳司少卿。
《謹告讀者諸君 》
自古以來，一般人都被命運所控制，而身不由己，只有明理之人，命運約束不了他，正所謂：“賢達之人能安命也。”
“了凡四訓”，世人幾乎都曉得是改造命運的寶典。有福份的人，大都能於獲得此書之後，細心閲讀，進而立定志向，力行實踐，以化疾病於無形，掃除窮困的威脅，消除生活的煩惱，達到化凡入聖的境界。
“了凡四訓”，作爲修身之銘言，人人可以成聖成賢。用為處世之準則，舉世得以消除災難與業障。確實是自救救人的最佳捷徑。
“了凡四訓”，語解精編，内容通俗明朗，又不失原著“了凡四訓”的主旨。讀者諸君或者會因程度不一，觀念不同，而有見仁智的觀念，然其含有“修身律已，安身立命”之道，以及“化凡入聖，超身了死”之理，是明明可鋻的。
因此，凡有先有之明的人，都不會放過讀此書的機會，凡是有智慧、有志氣、有作爲的人，想了解宇宙人生真相，服務社會造福人群的人，在讀過此書之後，必能逢人介紹傳送才對，而這些收穫，正是此書所以能夠流傳千古，歷久不衰的原因。
“了凡四訓”，是袁了凡先生，一生奉行“太上感應篇”的精華所得。
開頭所以先談“立命之學”，是爲了勉勵使人奮發向上，不要自暴自棄，因爲人生的氣數，雖由前生造因而定，但命運的好壞，卻隨著此生心性之狀態而改變，因此以立命之說開宗明義。
第二篇接著講“改過之法”，是因爲一般人，都自認自己是過失之人，而不知改過行善，試想不知改過之人，就想漏了低的容器，行善也收不到效果。
爲人若諸惡不改，衆善奉行，則功過相抵，等於沒作。若諸惡不改，只略行數善，則就之見禍不見福。因此說：改過是立命的下手功夫，所以第二篇尊上“改過之法”。
人若知過能改，但不曉得行善的道理，也是徒勞無益，因此的三篇接著談“積善之方”，做淋漓盡致的分析行善的道理與方法。
初學行善之人，難免會向窮小子忽然變成暴發戶，會有傲慢天下，藐視一切的驕傲作風，因此未篇以“謙的知效”，叮嚀“滿招損，謙受益”的道理。人能謙虛為懷，則行善唯恐不足，才能使立命收到效果，而達致改造命運的目的。
總而言之,“了凡四訓”，雖曰“死訓”，其實是一氣呵成的一篇“立命道理”，確確實實是人生之“至理名言”。
“了凡四訓”是以文言文流傳民間，内容雖然極適合大衆的需要，非一般平凡的勤世文，及傳教書籍所能望其背項，無奈世事變遷，要現代人以“科學的觀念，普通的程度，加上忙碌的生活，”去閲讀實在不容易，因此筆者不揣洩陋，僅慿存心，將了凡四訓，語解精編詳加白話解説，並增加“附錄”六題，以掃除一般人，日常生活環境所常踫到的疑難，幫助現代的年輕人，建立正常的人生觀，以免徬徨無依，誤入歧途。
《立命之學》
1、一切都是命半點不由人
我童年就失去了父親。
母親認爲：學習醫術可以養活自己，又能救濟有病的人，而且學成一技在手也可以完成父親的心願。
因此我聽從了母親的意思，放棄了考試作官的年頭而改學醫術。
後來在慈云寺遇到了一位鬍鬚很長、相貌雄偉，酷若神仙的老人，它告訴我說：“你有作官的命，明年就可進學，爲什麽不讀書呢？”
我只好告訴他原因，並請教老人姓名與府居。
老人說：“姓孔。得有[邵子皇極經世]正傳，命該傳你。”
於是我就接引孔老人回到家裏暫住，並將情形告訴母親。
母親要我好好的招待他老人家，並且試試老人的命學理數，那知連極小的事都非常靈驗準確，因此我就相信孔老人的話，開始讀書準備考秀才。
孔老人為我起數算命說：“縣考童生必得第十四名。府考得第七十二名，提學考得第九名。”
到了次年，三処考試真的都考取了，而錄取的名次也確實都符合老人的預言，因此孔老人又替我卜占終身之吉凶禍福。
孔老人算定的結果，說我某年會考上了第幾名，某年補上廩生缺，某年當貢生，而後某年入選為四川知縣，在任三年半離職歸鄉，五十三嵗八月十四日丑時，壽終正寢而無子。
從此以後，凡踫到了考試，名次的縣后，都不出孔老人的預言所料。
孔老人還算定，我命中注定須領用九十一石斗的廩生米，才能升為貢生，但當我領到七十餘石的時候，上司即為我呈文補生，因此我就懷疑孔老人預言的準確性，沒想到結果還是被駁回補貢生的呈文。直到丁卯年，上司發現考場裏我出題的預備卷，做得很好，不忍埋沒人才，就分付縣官替我呈文，正式升補貢職，計算所領之廩生米量，又確實是九十一石五斗。
從此我更相信:“升官發財、遲速有時，富貴在天、生死有命”的命運理數！對人生從此心灰意冷，淡然無求了。
2、命由己作相由心生
後來入燕京服務一年，終日靜坐，也懶於讀書求進。
囘南京后，有一天到樓霞山，拜訪云谷禪師，二人對座一室，有三日之久不曾睡覺。云谷就問我說：
“凡人所以不能成聖成賢，都因爲被雜念及欲望所纏，你靜坐三天，不起雜念，不胡思亂想，必有原因？”
我說：“被孔老人算定了，榮辱生死，皆有定數，妄想也沒用！”
云谷說：“人若不能達到無心、明心之境，難免會被陰陽氣運所控制，”若被陰陽氣運所控制，當然就有定數，但也只有凡夫俗子才有定數，極善之人命運約束不了他，極惡之人命運也約束不了他。二十年來，你被命運所控制，動彈不得，真是凡夫俗子一個，我還以爲你是聖賢豪傑呢！云谷哈哈大笑！
云谷說：“命有自己作，相由心生，禍福無門，惟人自召。佛教經典裏頭也說過，求福貴得富貴，求男女得男女，求長壽得長壽，都不是亂講的。説謊是釋迦的大戒，眾神豈敢騙人。”
我說：“孟子提過，求其來能夠得到，必需自己作得到的事，道德仁義能夠力行自求，功名富貴須待他人賞賜，如何求得到？”
云谷說：“孟子的話並沒錯，使你未能深入去了解。六祖慧能禪師曾經說過：《一切福田，不離方寸，從心而覓感無不通。》人只要從内心自求，力行仁義道德，自然就能夠贏得他人的敬重，而引來身外的功名富貴。爲人若不知反射内省，從心而求，而只好高鴛遠，祈求身外的名利，則就算用盡心機，也是雙頭皆空。”
3. 天作之孽有可遣
云谷又問：“孔老人到底算你終身命運如何？”
我從事詳述了過往的經歷。
云谷說：“你認爲自己應該得功名？應該有兒子嗎？”
我想了很久才說：“官場中的人都有福相，而我相貌輕薄，又未能積德以造福，加以不耐煩重，度量狹窄，縱情任性，輕言妄談，自尊自大。。。這些都是無福之相，怎麽當得了官。”
俗語說：“地穢多生物，水清常無魚。”我好潔成癖，形同孤寡向，是無字一因。脾氣暴躁，缺乏養育萬物之和氣，是無字二因。仁愛是化育之本，刻薄是不育之因，我一向潔身自好，不能捨己爲人，同情別人，是無字的三因。其他還有多話耗氣，好酒損精，好徹夜長座不知養護元氣等。。。，都是無字之因。
云谷說：“找你這樣講，時間不應得到的事還多得很呢，豈僅功名與子嗣之事。世界上的人，是享千金財富，或享百金財富，或應該餓死，是取決於個人心性所造成，天只不過“因材施教，因執利導”而已，並未加絲毫無力量，就像人體的輕重，是決定在本身分量，而非磅稱厚比薄彼，是一樣的道理。
傳宗接代的事也一樣，但憑各人積德之厚薄。有百世功德之人，必有百世子孫可傳，十世功德者，必有十世子孫以護，那些決嗣者，必是毫無功德之人。
只要能了解自我的因素，是造就人生吉凶火的關鍵，則將不發科甲與沒見有兒子的原因，盡量改掉化吝嗇成施捨，偏激為和平，虛僞成虔誠，浮躁改成沈著，驕傲改成謙虛，懶散改爲勤奮，殘忍化爲仁慈，刻薄改爲寬容，盡量積德，盡量自愛，珍惜自己，別糟蹋自己，以前種種譬如昨日死，以後種種譬如今日生，這樣必能去除身上的病根，重新獲得仁義道德的新身體。
血肉物質之身，假若必受生滅氣運的影響，則衆生得道得精神之体，必能感動天地兒獲福。古有名言：“天作孽猶可違，自作孽不可活。”詩徑也体過：人若能了悟立命之道，順天之理，自然就能求得厚福。
孔老人算你當不了大官沒有兒子，是天作之孽還可避免，只要你擴充德行，廣積陰德，多做善事，則自己所造的福，那有不應驗的道理？易經一書：專談趨吉避凶的道理，若說革命運不能改變，則吉又如何取？凶又如何避？易經坤卦有言：“積善之家，必有餘慶。”福及子孫，你相信嗎？
4、不會符咒鬼神笑
從此我猛然頓悟，深信此言，即可拜領受教，而將往日之過失，在佛前盡情表白懺悔，先求登科，誓作三千善事，以報答天地祖宗養育恩德。
云谷禪師並指點我，每日所行的善事，即在功過簿上，如果過失，則須功過相抵。並叫我持念《准提咒》，以期有所應驗。
他又說：符籙家說過：“不會劃符鬼神笑。”劃符跟唸咒有異曲同工之妙，劃符時，必須心不動意念，靜下一塵不染，在此心如此水，如青空止刻，開筆一點叫混沌開基，由此一氣呵成，一揮而就，心無雜念則此腹必霛。爲人處事，祈禱天地，改造命運的道理也一樣，須時刻處在辤無思無慮的狀態中，則人心即時天心，必能感動天地而得福。
孟子立命之學也說過：“夭壽不二，修身以俟之，所以立命也。”
一般人都認爲夭與壽，是二种截然不同的遭遇，孟子爲何說一樣呢？
試想，人若能心處於不動欲念之境，隨遇而安，善盡生之職責，命必然過得踏實，那麽還有舍夭與壽之分別呢？進一步而言豐歉，貧富、窮通、貴賤。。。也都只是在心存欲念之後才有分別，正因爲世人心存妄念，不敢面對現實，不能以靜心處理順境，一善心安於逆境，因此生死就變成嚴重的二面，一切吉凶禍福、毀譽是非、窮通貴賤，也就困擾著世人，而弄得心神不霛，永無寧日。
人若能修身養性，去惡向善，安於順逆現實，時刻處於不動絲毫非非之念的“明心似鏡、釋光、似無”的境界，則離“返本還原，歸根復命，”的境界已不為遠，這樣一切罪惡過失自然也就無蹤無影，命運自然歸於稱心如意，全吉無凶之境，這才是真正利人利已，有價值的行爲。
還未達到此“無心”之境的人，只要時時刻刻持念“准提咒”，念到滾瓜爛熟，有持如無持，無持是有持，連持咒之念頭自己都沒有感覺，類似畫符之時，空靈難言之境澤道必可得，心靈而福至矣。
從此我就把外號“學海”改爲“了凡”，以記念了悟立命之道理，而不落凡夫俗子之窠臼。
5、賢達之人能安命
至此以後，終日小心行事，便覺心安理得與前不同。往前放蕩憂鬱，六神無主的狀態，到此變成了戰戰兢兢，小心謹慎的景象，即使處於暗室之中，也都已不獲罪於天而時加警惕。碰到了有人罵我毀我，也都能淡然處之，不與計較。
到了第二天參加考試，孔老人算定得第三名，卻考取了第一名，孔老人的預言開始失靈了。到了秋期舉人考試，也出乎孔老人的意料之外，而考中了。
然而冷靜檢討，還是感覺修養很勉強，譬如行善而不徹底，救人而心存疑慮，或身行善而口部擇言，或平時操持守節，而醉後放蕩不拘，將功抵過形同虛度，因此己已年發願，到了已卯年，歷時十多年，才行畢三千善事，隔年回到故鄉，即到佛堂還願。並再發求子之願，許下再行三千善事，以贖此生之過。至辛已年（僅經過一年），就生了一個男孩。
我每行一善，就筆記於書，内人因爲不識字，每行一善就在日曆上劃一圓圈，譬如施捨物品救濟窮人，助人急難，放生等，有時一天裏就坐了十幾件善事，這樣繼續行善積德，只有二年的時間，三千善事就完滿達成，即刻再到佛堂還願，並再求中進士之願，並許下再行一萬件善事之願。
經過了三年，我就考中了進士，當了寶抵知縣，從此就備置筆記本於案上，名曰治心篇，交待門人，凡是行善事，務必登錄，晚上則設香案於庭院，禱告天地。
内人見所行善怖多，經常耽心的說：“以前自家鄉，互助行善，三千之數很快就完成，現居衙門中無善可行，何日才能達成一萬善事之願，完成功果呢？”
有一天夜裏，就夢見了神靈前來指點說：“只要下令減收百姓糧租，一事即刻抵萬，功果可完。”
原來寳抵顯的田租甚高，每畝須繳二人三釐七毫的租稅，我即可計劃減低至一分四釐六毫。然而心裏總是懷疑，是否可算是以一抵萬的行善。
剛好有位禪師自五臺山來，我就將夢裏的事向他請教。他說：“只要真誠為善，切實力行，就是一善也可抵萬，何況全縣減租，萬民受福，當然一善足可抵萬。”
於是我就捐獻薪金，拜托禪師囘山時，代辦請一萬僧人吃飯之食，以表達誠心還願回向。
孔老人曾算我五十三嵗必死，我並為爲了此事祈禱，或發願添壽之事，而那一年也安無事的度過，至今我已六十九嵗了。
書經上說：“天難諶、命靡常。”又說：“惟命不於常。”是很有道理的。所謂天命之說，其實是不可信的，也非一成不變的，命運更不可能不變。
從此我深知：“凡是說人生禍福惟天定者必是凡夫俗子。若說禍福憑心定，先達能按命者，必是聖賢豪傑。”
6、謙謙君子福可得
總之，人的命運雖然不可知，但只要運逢顯達時，也以落魄的心境處世。逢道順利的境遇，也當作佛你一樣的謹慎。踫到富足的時候，也像貧窮一樣的節儉。就是得到別人的擁護愛戴，也不可趾高氣揚。如果家世望重，也不可自鳴得意。學問高深，也應禮賢下士，不恥下問。如此行持，克已復禮，則德可進，道必可得。
時時維護祖宗之高德重望，日日彌補父母之罪愆過失。上思國家社會栽培之恩，下謀家庭子女之福趾。持人常抱救濟之心，持已務必嚴格規律。務必日日反省，時時改過，又一日安於現狀，自認自己沒有過時缺點，自以爲自己是十全十美之人，則不是進就是退。
天下聰明人所在皆是，所以會有道德不修，事業不發達者，都是爲了因循且皆該經常頌讀，並勤力恭行，才不會枉度一生，荒廢時日。
袁了凡先生，原名黃，字坤儀，江南無江人。
博學多才。精通河圖洛書之理數，星命之學，勘與之道，律呂音樂，數學算數，水利，兵備無不獲有心之道，並留有著作甚多。“了凡四訓”即其戒子之文。
明朝隆慶四年為舉人，萬曆十四年中進士，歷任寶坻縣長。兵部職方司主事，軍前參贊，督兵等職。
享年七十四嵗。明熹宗追贈尚寳司少卿。
《謹告讀者諸君 》
自古以來，一般人都被命運所控制，而身不由己，只有明理之人，命運約束不了他，正所謂：“賢達之人能安命也。”
“了凡四訓”，世人幾乎都曉得是改造命運的寶典。有福份的人，大都能於獲得此書之後，細心閲讀，進而立定志向，力行實踐，以化疾病於無形，掃除窮困的威脅，消除生活的煩惱，達到化凡入聖的境界。
“了凡四訓”，作爲修身之銘言，人人可以成聖成賢。用為處世之準則，舉世得以消除災難與業障。確實是自救救人的最佳捷徑。
“了凡四訓”，語解精編，内容通俗明朗，又不失原著“了凡四訓”的主旨。讀者諸君或者會因程度不一，觀念不同，而有見仁智的觀念，然其含有“修身律已，安身立命”之道，以及“化凡入聖，超身了死”之理，是明明可鋻的。
因此，凡有先有之明的人，都不會放過讀此書的機會，凡是有智慧、有志氣、有作爲的人，想了解宇宙人生真相，服務社會造福人群的人，在讀過此書之後，必能逢人介紹傳送才對，而這些收穫，正是此書所以能夠流傳千古，歷久不衰的原因。
“了凡四訓”，是袁了凡先生，一生奉行“太上感應篇”的精華所得。
開頭所以先談“立命之學”，是爲了勉勵使人奮發向上，不要自暴自棄，因爲人生的氣數，雖由前生造因而定，但命運的好壞，卻隨著此生心性之狀態而改變，因此以立命之說開宗明義。
第二篇接著講“改過之法”，是因爲一般人，都自認自己是過失之人，而不知改過行善，試想不知改過之人，就想漏了低的容器，行善也收不到效果。
爲人若諸惡不改，衆善奉行，則功過相抵，等於沒作。若諸惡不改，只略行數善，則就之見禍不見福。因此說：改過是立命的下手功夫，所以第二篇尊上“改過之法”。
人若知過能改，但不曉得行善的道理，也是徒勞無益，因此的三篇接著談“積善之方”，做淋漓盡致的分析行善的道理與方法。
初學行善之人，難免會向窮小子忽然變成暴發戶，會有傲慢天下，藐視一切的驕傲作風，因此未篇以“謙的知效”，叮嚀“滿招損，謙受益”的道理。人能謙虛為懷，則行善唯恐不足，才能使立命收到效果，而達致改造命運的目的。
總而言之,“了凡四訓”，雖曰“死訓”，其實是一氣呵成的一篇“立命道理”，確確實實是人生之“至理名言”。
“了凡四訓”是以文言文流傳民間，内容雖然極適合大衆的需要，非一般平凡的勤世文，及傳教書籍所能望其背項，無奈世事變遷，要現代人以“科學的觀念，普通的程度，加上忙碌的生活，”去閲讀實在不容易，因此筆者不揣洩陋，僅慿存心，將了凡四訓，語解精編詳加白話解説，並增加“附錄”六題，以掃除一般人，日常生活環境所常踫到的疑難，幫助現代的年輕人，建立正常的人生觀，以免徬徨無依，誤入歧途。
《立命之學》
1、一切都是命半點不由人
我童年就失去了父親。
母親認爲：學習醫術可以養活自己，又能救濟有病的人，而且學成一技在手也可以完成父親的心願。
因此我聽從了母親的意思，放棄了考試作官的年頭而改學醫術。
後來在慈云寺遇到了一位鬍鬚很長、相貌雄偉，酷若神仙的老人，它告訴我說：“你有作官的命，明年就可進學，爲什麽不讀書呢？”
我只好告訴他原因，並請教老人姓名與府居。
老人說：“姓孔。得有[邵子皇極經世]正傳，命該傳你。”
於是我就接引孔老人回到家裏暫住，並將情形告訴母親。
母親要我好好的招待他老人家，並且試試老人的命學理數，那知連極小的事都非常靈驗準確，因此我就相信孔老人的話，開始讀書準備考秀才。
孔老人為我起數算命說：“縣考童生必得第十四名。府考得第七十二名，提學考得第九名。”
到了次年，三処考試真的都考取了，而錄取的名次也確實都符合老人的預言，因此孔老人又替我卜占終身之吉凶禍福。
孔老人算定的結果，說我某年會考上了第幾名，某年補上廩生缺，某年當貢生，而後某年入選為四川知縣，在任三年半離職歸鄉，五十三嵗八月十四日丑時，壽終正寢而無子。
從此以後，凡踫到了考試，名次的縣后，都不出孔老人的預言所料。
孔老人還算定，我命中注定須領用九十一石斗的廩生米，才能升為貢生，但當我領到七十餘石的時候，上司即為我呈文補生，因此我就懷疑孔老人預言的準確性，沒想到結果還是被駁回補貢生的呈文。直到丁卯年，上司發現考場裏我出題的預備卷，做得很好，不忍埋沒人才，就分付縣官替我呈文，正式升補貢職，計算所領之廩生米量，又確實是九十一石五斗。
從此我更相信:“升官發財、遲速有時，富貴在天、生死有命”的命運理數！對人生從此心灰意冷，淡然無求了。
2、命由己作相由心生
後來入燕京服務一年，終日靜坐，也懶於讀書求進。
囘南京后，有一天到樓霞山，拜訪云谷禪師，二人對座一室，有三日之久不曾睡覺。云谷就問我說：
“凡人所以不能成聖成賢，都因爲被雜念及欲望所纏，你靜坐三天，不起雜念，不胡思亂想，必有原因？”
我說：“被孔老人算定了，榮辱生死，皆有定數，妄想也沒用！”
云谷說：“人若不能達到無心、明心之境，難免會被陰陽氣運所控制，”若被陰陽氣運所控制，當然就有定數，但也只有凡夫俗子才有定數，極善之人命運約束不了他，極惡之人命運也約束不了他。二十年來，你被命運所控制，動彈不得，真是凡夫俗子一個，我還以爲你是聖賢豪傑呢！云谷哈哈大笑！
云谷說：“命有自己作，相由心生，禍福無門，惟人自召。佛教經典裏頭也說過，求福貴得富貴，求男女得男女，求長壽得長壽，都不是亂講的。説謊是釋迦的大戒，眾神豈敢騙人。”
我說：“孟子提過，求其來能夠得到，必需自己作得到的事，道德仁義能夠力行自求，功名富貴須待他人賞賜，如何求得到？”
云谷說：“孟子的話並沒錯，使你未能深入去了解。六祖慧能禪師曾經說過：《一切福田，不離方寸，從心而覓感無不通。》人只要從内心自求，力行仁義道德，自然就能夠贏得他人的敬重，而引來身外的功名富貴。爲人若不知反射内省，從心而求，而只好高鴛遠，祈求身外的名利，則就算用盡心機，也是雙頭皆空。”
3. 天作之孽有可遣
云谷又問：“孔老人到底算你終身命運如何？”
我從事詳述了過往的經歷。
云谷說：“你認爲自己應該得功名？應該有兒子嗎？”
我想了很久才說：“官場中的人都有福相，而我相貌輕薄，又未能積德以造福，加以不耐煩重，度量狹窄，縱情任性，輕言妄談，自尊自大。。。這些都是無福之相，怎麽當得了官。”
俗語說：“地穢多生物，水清常無魚。”我好潔成癖，形同孤寡向，是無字一因。脾氣暴躁，缺乏養育萬物之和氣，是無字二因。仁愛是化育之本，刻薄是不育之因，我一向潔身自好，不能捨己爲人，同情別人，是無字的三因。其他還有多話耗氣，好酒損精，好徹夜長座不知養護元氣等。。。，都是無字之因。
云谷說：“找你這樣講，時間不應得到的事還多得很呢，豈僅功名與子嗣之事。世界上的人，是享千金財富，或享百金財富，或應該餓死，是取決於個人心性所造成，天只不過“因材施教，因執利導”而已，並未加絲毫無力量，就像人體的輕重，是決定在本身分量，而非磅稱厚比薄彼，是一樣的道理。
傳宗接代的事也一樣，但憑各人積德之厚薄。有百世功德之人，必有百世子孫可傳，十世功德者，必有十世子孫以護，那些決嗣者，必是毫無功德之人。
只要能了解自我的因素，是造就人生吉凶火的關鍵，則將不發科甲與沒見有兒子的原因，盡量改掉化吝嗇成施捨，偏激為和平，虛僞成虔誠，浮躁改成沈著，驕傲改成謙虛，懶散改爲勤奮，殘忍化爲仁慈，刻薄改爲寬容，盡量積德，盡量自愛，珍惜自己，別糟蹋自己，以前種種譬如昨日死，以後種種譬如今日生，這樣必能去除身上的病根，重新獲得仁義道德的新身體。
血肉物質之身，假若必受生滅氣運的影響，則衆生得道得精神之体，必能感動天地兒獲福。古有名言：“天作孽猶可違，自作孽不可活。”詩徑也体過：人若能了悟立命之道，順天之理，自然就能求得厚福。
孔老人算你當不了大官沒有兒子，是天作之孽還可避免，只要你擴充德行，廣積陰德，多做善事，則自己所造的福，那有不應驗的道理？易經一書：專談趨吉避凶的道理，若說革命運不能改變，則吉又如何取？凶又如何避？易經坤卦有言：“積善之家，必有餘慶。”福及子孫，你相信嗎？
4、不會符咒鬼神笑
從此我猛然頓悟，深信此言，即可拜領受教，而將往日之過失，在佛前盡情表白懺悔，先求登科，誓作三千善事，以報答天地祖宗養育恩德。
云谷禪師並指點我，每日所行的善事，即在功過簿上，如果過失，則須功過相抵。並叫我持念《准提咒》，以期有所應驗。
他又說：符籙家說過：“不會劃符鬼神笑。”劃符跟唸咒有異曲同工之妙，劃符時，必須心不動意念，靜下一塵不染，在此心如此水，如青空止刻，開筆一點叫混沌開基，由此一氣呵成，一揮而就，心無雜念則此腹必霛。爲人處事，祈禱天地，改造命運的道理也一樣，須時刻處在辤無思無慮的狀態中，則人心即時天心，必能感動天地而得福。
孟子立命之學也說過：“夭壽不二，修身以俟之，所以立命也。”
一般人都認爲夭與壽，是二种截然不同的遭遇，孟子爲何說一樣呢？
試想，人若能心處於不動欲念之境，隨遇而安，善盡生之職責，命必然過得踏實，那麽還有舍夭與壽之分別呢？進一步而言豐歉，貧富、窮通、貴賤。。。也都只是在心存欲念之後才有分別，正因爲世人心存妄念，不敢面對現實，不能以靜心處理順境，一善心安於逆境，因此生死就變成嚴重的二面，一切吉凶禍福、毀譽是非、窮通貴賤，也就困擾著世人，而弄得心神不霛，永無寧日。
人若能修身養性，去惡向善，安於順逆現實，時刻處於不動絲毫非非之念的“明心似鏡、釋光、似無”的境界，則離“返本還原，歸根復命，”的境界已不為遠，這樣一切罪惡過失自然也就無蹤無影，命運自然歸於稱心如意，全吉無凶之境，這才是真正利人利已，有價值的行爲。
還未達到此“無心”之境的人，只要時時刻刻持念“准提咒”，念到滾瓜爛熟，有持如無持，無持是有持，連持咒之念頭自己都沒有感覺，類似畫符之時，空靈難言之境澤道必可得，心靈而福至矣。
從此我就把外號“學海”改爲“了凡”，以記念了悟立命之道理，而不落凡夫俗子之窠臼。
5、賢達之人能安命
至此以後，終日小心行事，便覺心安理得與前不同。往前放蕩憂鬱，六神無主的狀態，到此變成了戰戰兢兢，小心謹慎的景象，即使處於暗室之中，也都已不獲罪於天而時加警惕。碰到了有人罵我毀我，也都能淡然處之，不與計較。
到了第二天參加考試，孔老人算定得第三名，卻考取了第一名，孔老人的預言開始失靈了。到了秋期舉人考試，也出乎孔老人的意料之外，而考中了。
然而冷靜檢討，還是感覺修養很勉強，譬如行善而不徹底，救人而心存疑慮，或身行善而口部擇言，或平時操持守節，而醉後放蕩不拘，將功抵過形同虛度，因此己已年發願，到了已卯年，歷時十多年，才行畢三千善事，隔年回到故鄉，即到佛堂還願。並再發求子之願，許下再行三千善事，以贖此生之過。至辛已年（僅經過一年），就生了一個男孩。
我每行一善，就筆記於書，内人因爲不識字，每行一善就在日曆上劃一圓圈，譬如施捨物品救濟窮人，助人急難，放生等，有時一天裏就坐了十幾件善事，這樣繼續行善積德，只有二年的時間，三千善事就完滿達成，即刻再到佛堂還願，並再求中進士之願，並許下再行一萬件善事之願。
經過了三年，我就考中了進士，當了寶抵知縣，從此就備置筆記本於案上，名曰治心篇，交待門人，凡是行善事，務必登錄，晚上則設香案於庭院，禱告天地。
内人見所行善怖多，經常耽心的說：“以前自家鄉，互助行善，三千之數很快就完成，現居衙門中無善可行，何日才能達成一萬善事之願，完成功果呢？”
有一天夜裏，就夢見了神靈前來指點說：“只要下令減收百姓糧租，一事即刻抵萬，功果可完。”
原來寳抵顯的田租甚高，每畝須繳二人三釐七毫的租稅，我即可計劃減低至一分四釐六毫。然而心裏總是懷疑，是否可算是以一抵萬的行善。
剛好有位禪師自五臺山來，我就將夢裏的事向他請教。他說：“只要真誠為善，切實力行，就是一善也可抵萬，何況全縣減租，萬民受福，當然一善足可抵萬。”
於是我就捐獻薪金，拜托禪師囘山時，代辦請一萬僧人吃飯之食，以表達誠心還願回向。
孔老人曾算我五十三嵗必死，我並為爲了此事祈禱，或發願添壽之事，而那一年也安無事的度過，至今我已六十九嵗了。
書經上說：“天難諶、命靡常。”又說：“惟命不於常。”是很有道理的。所謂天命之說，其實是不可信的，也非一成不變的，命運更不可能不變。
從此我深知：“凡是說人生禍福惟天定者必是凡夫俗子。若說禍福憑心定，先達能按命者，必是聖賢豪傑。”
6、謙謙君子福可得
總之，人的命運雖然不可知，但只要運逢顯達時，也以落魄的心境處世。逢道順利的境遇，也當作佛你一樣的謹慎。踫到富足的時候，也像貧窮一樣的節儉。就是得到別人的擁護愛戴，也不可趾高氣揚。如果家世望重，也不可自鳴得意。學問高深，也應禮賢下士，不恥下問。如此行持，克已復禮，則德可進，道必可得。
時時維護祖宗之高德重望，日日彌補父母之罪愆過失。上思國家社會栽培之恩，下謀家庭子女之福趾。持人常抱救濟之心，持已務必嚴格規律。務必日日反省，時時改過，又一日安於現狀，自認自己沒有過時缺點，自以爲自己是十全十美之人，則不是進就是退。
天下聰明人所在皆是，所以會有道德不修，事業不發達者，都是爲了因循且皆該經常頌讀，並勤力恭行，才不會枉度一生，荒廢時日。
佛陀說 (THE BUDDHA SAYS:)
若問前世因果經，今生受者是其真。
若問后世因果經，今生作者是其因。
若問前生事， To understant your previous-life,
今生受者是； Look ay what you have in your present-life.
若問後世事， To have a preview of your next-life,
今生做者是。 Examine your daily act in this-life.
《慈悲吧！》
老大哥！今世你殺我，來世我刹你！殺來殺去，輪回不息。。。又何必呢？你慈悲慈悲吧！
《慈悲心》
見其“生”，不忍見其“死”！
聞其“聲”，不忍食其“肉”！
應起悲心，勿貪口腹！
《初一十五吃素》
昨日設個齋，今朝宰六畜；
爈子邊向火，鑊子裏澡浴；
一度遭天堂，百度造地獄！
《衆生肉》
我肉衆生肉，名殊体不殊；
願同一種性，只是別形軀；
苦惱從他受，肥甘爲我須；
莫教閻老判，自揣看何如；
勤君休殺命，背面復生瞋；
喫他還喫汝，尋環作主人。
《莫拍蚊》
惜身誰肯輕傷髮，此殺先從莫拍蚊；
老負明時無補報，惟將忠敬事心君！
《屠殺》
千百年來碗裏羹，冤深如海恨難平；
欲知世上刀兵劫，但聼屠門夜半聲。
《喜慶日》
喜氣溢門楣，如何要斯殺？
為欲家人歡，那管畜牲哭？
《蟲蟻亦貪生》
萬物傷亡總痛情，蟲蟻雖小亦貪生；
一般生命天生就，分付諸人莫看輕！
《母子情》
畜生亦有母子情，犬知護兒牛舐犢；
雞爲守，雛身不離，鱓因愛子常惴縮；
人貪滋味美口腹，何苦拆開他眷屬；
畜生哀痛盡如人，只差有淚不能哭！
《哭無淚》
美食必烹鮮，未見長肌肉；
今朝血濺地，明仍挖腹；
彼命從微賤，痛苦不能哭；
殺我待如何？將人試比畜？
《望母歸》
誰到群盛性命微，一般骨肉一般皮；
勤君莫打枝頭鳥，子在巢中望母歸！
《雞死臨刀泣》
一指納沸湯，渾身警慾裂；
一針刺已肉，偏体如刀割；
魚死向人哀，雞死臨刀泣；
哀泣各分明，聽者自不識！
《母之羽》
雛兒依殘羽，殷殷戀慈母；
母亡兒不知，猶復相環守；
念此親愛情，能勿淒心否？
《人畜命同》
人畜雖異，天命實同；
亦有母子之情，亦有夫婦之配。
有仁慈者，忍殺害乎？
《血肉團中有性靈！》
聲無無聲莫浪聼，無聲隱痛轉惺惺；
請君下箸睜眼看，血肉團中有性靈！
《母親的屍骨》
血食未必珍，蔬菜未必惡；
爲人子者，貴乎慎修其身；
而不覆先宗吉已善矣！
若問后世因果經，今生作者是其因。
若問前生事， To understant your previous-life,
今生受者是； Look ay what you have in your present-life.
若問後世事， To have a preview of your next-life,
今生做者是。 Examine your daily act in this-life.
《慈悲吧！》
老大哥！今世你殺我，來世我刹你！殺來殺去，輪回不息。。。又何必呢？你慈悲慈悲吧！
《慈悲心》
見其“生”，不忍見其“死”！
聞其“聲”，不忍食其“肉”！
應起悲心，勿貪口腹！
《初一十五吃素》
昨日設個齋，今朝宰六畜；
爈子邊向火，鑊子裏澡浴；
一度遭天堂，百度造地獄！
《衆生肉》
我肉衆生肉，名殊体不殊；
願同一種性，只是別形軀；
苦惱從他受，肥甘爲我須；
莫教閻老判，自揣看何如；
勤君休殺命，背面復生瞋；
喫他還喫汝，尋環作主人。
《莫拍蚊》
惜身誰肯輕傷髮，此殺先從莫拍蚊；
老負明時無補報，惟將忠敬事心君！
《屠殺》
千百年來碗裏羹，冤深如海恨難平；
欲知世上刀兵劫，但聼屠門夜半聲。
《喜慶日》
喜氣溢門楣，如何要斯殺？
為欲家人歡，那管畜牲哭？
《蟲蟻亦貪生》
萬物傷亡總痛情，蟲蟻雖小亦貪生；
一般生命天生就，分付諸人莫看輕！
《母子情》
畜生亦有母子情，犬知護兒牛舐犢；
雞爲守，雛身不離，鱓因愛子常惴縮；
人貪滋味美口腹，何苦拆開他眷屬；
畜生哀痛盡如人，只差有淚不能哭！
《哭無淚》
美食必烹鮮，未見長肌肉；
今朝血濺地，明仍挖腹；
彼命從微賤，痛苦不能哭；
殺我待如何？將人試比畜？
《望母歸》
誰到群盛性命微，一般骨肉一般皮；
勤君莫打枝頭鳥，子在巢中望母歸！
《雞死臨刀泣》
一指納沸湯，渾身警慾裂；
一針刺已肉，偏体如刀割；
魚死向人哀，雞死臨刀泣；
哀泣各分明，聽者自不識！
《母之羽》
雛兒依殘羽，殷殷戀慈母；
母亡兒不知，猶復相環守；
念此親愛情，能勿淒心否？
《人畜命同》
人畜雖異，天命實同；
亦有母子之情，亦有夫婦之配。
有仁慈者，忍殺害乎？
《血肉團中有性靈！》
聲無無聲莫浪聼，無聲隱痛轉惺惺；
請君下箸睜眼看，血肉團中有性靈！
《母親的屍骨》
血食未必珍，蔬菜未必惡；
爲人子者，貴乎慎修其身；
而不覆先宗吉已善矣！
2008年2月18日星期一
雞蛋是“葷”不是“素”
貪口福，愛吃雞蛋鴨蛋的人說：“山芭養的雞蛋鴨蛋可以吃，因爲這些雞沒有受過精，也沒有孵化過”；又說：“城市的雞因爲有受精孵化，所以城市賣的雞蛋鴨蛋都不可以吃。。。”
這些話是大錯特錯，一派謬言！
顯識經云：“一切卵不可食”。因爲生命的形態有四种，即：胎生、卵生、濕生、化生。而蛋是屬於卵生的有情生，只要有蛋這個形體在，便是一個具體而微的生命存在。所謂：“有情之心識，靈妙不可思議”。因此，吃了一個蛋，就等於殺了一個衆生的生命！
現在的雞多數經過打針及喂以砒霜（ARSENIC）來消滅寄生蟲及刺激蛋的生産率。當我們吃蛋時，無形中也吃進這些毒藥，而且雞蛋含硫量多，會增加肝腎的工作負擔。雞蛋有腥味，當一粒蛋經過八小時陽光的暴曬之下，便成爲臭蛋，其臭無比。這好等於將蛋吃進體内，因爲人體的溫度很高，經過八小時后，身體内就會放出惡腥難聞的臭味。一般人吃了蛋后，其屁臭惡無比難聞！
這些話是大錯特錯，一派謬言！
顯識經云：“一切卵不可食”。因爲生命的形態有四种，即：胎生、卵生、濕生、化生。而蛋是屬於卵生的有情生，只要有蛋這個形體在，便是一個具體而微的生命存在。所謂：“有情之心識，靈妙不可思議”。因此，吃了一個蛋，就等於殺了一個衆生的生命！
現在的雞多數經過打針及喂以砒霜（ARSENIC）來消滅寄生蟲及刺激蛋的生産率。當我們吃蛋時，無形中也吃進這些毒藥，而且雞蛋含硫量多，會增加肝腎的工作負擔。雞蛋有腥味，當一粒蛋經過八小時陽光的暴曬之下，便成爲臭蛋，其臭無比。這好等於將蛋吃進體内，因爲人體的溫度很高，經過八小時后，身體内就會放出惡腥難聞的臭味。一般人吃了蛋后，其屁臭惡無比難聞！
世間万法“父母恩大”(OF THE MYRIAD DHARMAS...THE KINDNESS OF PARENTS OS GREATEST!)
而勒勤孝揭云： Thw Verse of Maitreya's Advice on Filiality Says:
堂上有佛二尊， In The Family There Are Two Buddhas,
懊惱世人不識； Regretfully, People In The World Do Not Know;
不用金彩妝成， No Need To Use Gold And Colour To Adorn,
亦非旃檀雕刻； Also No Need To Use Chandana To Carve;
只看現在爺娘， Just Look At Your Present Father And Mother,
便是釋迦而勒； They Are Shakyamuni And Maitreya;
若能供養得他， If You Can Make Offerings To Them,
何用作別功德。 Where Is The Need To Do Other Merit And Virtue.
堂上有佛二尊， In The Family There Are Two Buddhas,
懊惱世人不識； Regretfully, People In The World Do Not Know;
不用金彩妝成， No Need To Use Gold And Colour To Adorn,
亦非旃檀雕刻； Also No Need To Use Chandana To Carve;
只看現在爺娘， Just Look At Your Present Father And Mother,
便是釋迦而勒； They Are Shakyamuni And Maitreya;
若能供養得他， If You Can Make Offerings To Them,
何用作別功德。 Where Is The Need To Do Other Merit And Virtue.
2008年2月17日星期日
佛說三是世因果經 (THE BUDDHA SPEAKS OF THE KARMA SUTRA)
而時，阿難陀尊者，在霛山會上，一千二百五十人俱。
阿難合掌頂禮，遶佛三匝，胡跪聞訊。請問本師釋迦牟尼佛：
南閻浮提，一切衆生。
未法時至，多生不善。
不尊三寳，不敬父母。
無有三綱，無論雜亂。
貧窮下賤，六根不足。
終日殺生害命，富貴貧窮，亦不平等。
任何果報？望 時尊慈悲，願為子弟以譯介說！
佛告阿難，與諸大弟子言，汝等諦聰。
山哉！山哉！
吾當為汝等分明說之。
世故世間一切男女，貧賤富貴，受苦無窮，享福不盡，
皆是前生因果之報。
任何所作故？先須孝敬父母，次要敬信三寳，
三要戒殺放生，四要吃齋佈施，能种后世福田。
佛說因果偈云：
富貴皆由命，
前世各修因，
有人受持者，
世世福祿深。
One upon a gathering at Lin-Shan Assembly, where 1m250 followers attended, Ananda, one of the chief disciples, after circling thrice with folded hands around Sakyamuni Buddha, boeing in repect, humbly asked: "In the present dark age, where the majority of our people are indulgent in unrighteousness, disrespectful to Buddha's teaching, unfilial to their parents, immoral, miserable and sordid, among them some are deaf, some blind, some mute, some idiotic, some handicapped in other aspects, and most people inured to killing........how could we understant the cryptic and fundamental principle or cases that have brought about his reality and what consequences each individual is to suffer eventually for his deeds. My Lord, would you kindly explain these to us?"
Sakyamuni Buddha told Ananda and the rest of the disciples to listen carefully: I will now expound the law of Karma. Because of Karma effects inherited from previous lives, some people are poor, some rich, some happy and some miserable. There are four rules inseparable in obtaining happiness and prosperity for your next life.
They are: to be filial to parents; to be respectful to Buddhas, to Buddha's teaching, and to buddhist monks; to abstain from killing and to set free sentient beings; and to abstain from eating meat and be charitable.
Then the Buddha proceeded on the Karma Sutra:"Destiny is the aggregate Karmic sffscts from past life. Past Karma determined your present destiny. Present Karmas are to mould your next life, Learn the law of Karma expounded as follows. For Karma are consequential and my words truthful."
Having spoken the sutra ti Ananda and other followers, the Suddha added:"There are innumberable examples of the Karmic law. But I have only mentioned them generally."
Then Ananda said:"Until the end of the present dark age most human beings would have, through successive lives,accumulated countless misdeeds because of their ignorance of the karmic conse-quences. But thanks to our Lord and the sutra he has so kindly given us, whoever writes and reads, prints and distributes this autra, upon venerating the Buddha, will be blessed with eternal happiness and be able to see Amitabha Buddha, Avalokiteshvara Bodhisattva and all other Buddhas in the heavenly realm."
阿難合掌頂禮，遶佛三匝，胡跪聞訊。請問本師釋迦牟尼佛：
南閻浮提，一切衆生。
未法時至，多生不善。
不尊三寳，不敬父母。
無有三綱，無論雜亂。
貧窮下賤，六根不足。
終日殺生害命，富貴貧窮，亦不平等。
任何果報？望 時尊慈悲，願為子弟以譯介說！
佛告阿難，與諸大弟子言，汝等諦聰。
山哉！山哉！
吾當為汝等分明說之。
世故世間一切男女，貧賤富貴，受苦無窮，享福不盡，
皆是前生因果之報。
任何所作故？先須孝敬父母，次要敬信三寳，
三要戒殺放生，四要吃齋佈施，能种后世福田。
佛說因果偈云：
富貴皆由命，
前世各修因，
有人受持者，
世世福祿深。
One upon a gathering at Lin-Shan Assembly, where 1m250 followers attended, Ananda, one of the chief disciples, after circling thrice with folded hands around Sakyamuni Buddha, boeing in repect, humbly asked: "In the present dark age, where the majority of our people are indulgent in unrighteousness, disrespectful to Buddha's teaching, unfilial to their parents, immoral, miserable and sordid, among them some are deaf, some blind, some mute, some idiotic, some handicapped in other aspects, and most people inured to killing........how could we understant the cryptic and fundamental principle or cases that have brought about his reality and what consequences each individual is to suffer eventually for his deeds. My Lord, would you kindly explain these to us?"
Sakyamuni Buddha told Ananda and the rest of the disciples to listen carefully: I will now expound the law of Karma. Because of Karma effects inherited from previous lives, some people are poor, some rich, some happy and some miserable. There are four rules inseparable in obtaining happiness and prosperity for your next life.
They are: to be filial to parents; to be respectful to Buddhas, to Buddha's teaching, and to buddhist monks; to abstain from killing and to set free sentient beings; and to abstain from eating meat and be charitable.
Then the Buddha proceeded on the Karma Sutra:"Destiny is the aggregate Karmic sffscts from past life. Past Karma determined your present destiny. Present Karmas are to mould your next life, Learn the law of Karma expounded as follows. For Karma are consequential and my words truthful."
Having spoken the sutra ti Ananda and other followers, the Suddha added:"There are innumberable examples of the Karmic law. But I have only mentioned them generally."
Then Ananda said:"Until the end of the present dark age most human beings would have, through successive lives,accumulated countless misdeeds because of their ignorance of the karmic conse-quences. But thanks to our Lord and the sutra he has so kindly given us, whoever writes and reads, prints and distributes this autra, upon venerating the Buddha, will be blessed with eternal happiness and be able to see Amitabha Buddha, Avalokiteshvara Bodhisattva and all other Buddhas in the heavenly realm."
可怜可怜这一群无辜的孩子们吧！(DO hAVE MERCY ON THESE PITIFUL CHILDREN!)
宣公老和尚曾于水、陆、空超渡亡灵法会中作如是说：“现在社会上天灾人祸层见不鲜，这皆是由于杀生之故。堕胎为杀生之一种。那些胎儿们还为足月就被拿掉了，在走投无路之余他们只魂神漂浮于空中，有的只生了一只脚，有的手还未生出来，眼、耳、鼻、舌、身、意，皆未齐全，就被迫离母体，心中充满怨恨，到处流荡、哭泣。他们哭泣之声如风铃般，时隐时闻，实是可怜。又因无人为之超渡，所以怨恨之气积成一股黑暗，无形之业力，致使世间用不安宁，灾祸频频。。。。
In the Dharma Assembly For Cressing Over the dead ines who died in the water, on land and in the air, They Venerable Master Hsuan Hua gave the following speech, "In the present society, all kinds of accidents and disasters can frequently be seen. These are all caused by the karma of killing. To abort a foetus is one kind ofkilling. The foetus is aborted purposely before it is fully grown. At that moment, it has no where to go but floats like a lost soul inemtry space. Some are with one limb, others do not even have hands. They are forced to leave the motherd wombs with incomplete eyes, ears, nose, tongue, body and mind. So their hearts are full or hatred and anger. They float everywhere, crying and weeping. Their soft voices can sometimes be heard, but sometimes not, just like the ringing sound of a bell which rings when there is wind. Their condition is very pitiful. As there is nobody who cares to cross them over, the haterd and anger will be accumulated into an unseen dark force of karma which results in all kinds of misfortunes and calamities in the word. Yhe Human Realm will never be at peace eternally...
In the Dharma Assembly For Cressing Over the dead ines who died in the water, on land and in the air, They Venerable Master Hsuan Hua gave the following speech, "In the present society, all kinds of accidents and disasters can frequently be seen. These are all caused by the karma of killing. To abort a foetus is one kind ofkilling. The foetus is aborted purposely before it is fully grown. At that moment, it has no where to go but floats like a lost soul inemtry space. Some are with one limb, others do not even have hands. They are forced to leave the motherd wombs with incomplete eyes, ears, nose, tongue, body and mind. So their hearts are full or hatred and anger. They float everywhere, crying and weeping. Their soft voices can sometimes be heard, but sometimes not, just like the ringing sound of a bell which rings when there is wind. Their condition is very pitiful. As there is nobody who cares to cross them over, the haterd and anger will be accumulated into an unseen dark force of karma which results in all kinds of misfortunes and calamities in the word. Yhe Human Realm will never be at peace eternally...
堕胎 (ABORTION)
《堕胎》
现今社会男女在婚前婚后，一旦有了身孕，但又因双方不想有孩子，所以故意把肚子里的小生命打掉。这种人工流产，是变相的谋杀！
“堕胎”之后，心里天天因而内疚不安。为了补救这个办法，为有请人设坛供奉婴灵，使堕胎者自我心理得到安慰。
那么，堕胎与供奉婴灵，是不是最妥善及究竟的办法呢？
在二千多年前，佛陀对此问题已有明确的指示。这本“佛说长寿灭罪护诸童子陀罗尼经”，经中不但有堕胎后补救的方法，更有育婴健康的知识；这是一本好经书！
《ABORTION》
In the present society, it ha become a common practice for the married or ummarried couples to about their babies in unwanted pregnancy as they are not ready to have children. The expulsion of the foetus from the womb intentionally is sheer murder!
After an abortion, many of the guilty couples will find ways to rectify their mistakes by making offering to the soul of the baby.
So, is the offering made to pacify the soul of the baby the best and ultimate way to save our conscience?
More than two thousand years ago, The Buddha had already given clear instructions in "The Extinction of Offences and The Protection of Young children" so as to solve this problem. The Sutra teaches us ways and means to help the babies and the parents. Besides it also provides general knownledge on how to nurse a healthy baby. Indeed, it is a wonderful Sutra!
《堕胎”是变相的谋杀》
人工流产或者使堕胎，是人为的把一个蕴育中的胚胎的生存权利扼杀掉。也有人说“堕胎”是变相的谋杀！
联合国卫生机构估计，目前为止，大约有二亿三千万妇女对避孕常识仍然一无所知。她们当中，大约有十五八仙因怀孕而死亡的因素是由堕胎所引发的后遗症造成。
在非洲，七十八仙的堕胎妇女因后遗症而入院接受治疗，她们的年龄平均都是在十九岁以下。第三国家每年的堕胎数字也接近六千万，其中最少有二十万是死於堕胎！
先进的国家，每天有最少五千名未出世的婴儿被杀死。1973年，美国高等法院通过怀孕三个月内人工流产合法后，这个自由国度创下了每年高达一百五十万宗的堕胎行为。
在这些堕胎当中，未成年的怀孕妈妈每年超过一百万，他们的年龄，大部分介於十三到十五岁之间。
目前“堕胎”已成为了一种时尚风气，不但造成了社会严重的问题，也是全世界千千万万未出世前扼杀的小生命的一个大问题！
《ABORTION IS SHEER MURDER》
The expulsion of foetus from the womb or abortion is killing with intention. The right for a living foetus to survive has been snatched away cruelly. Some people say that abortion is sheer murder.
In an estimation made by the Health Corporation of the United Nations, about two billions and three thousand millions women are still ignorant of the prevention of Conception. About 15 percent of these women died of infectious diseases which are originated from a neglect of health and cleanliness after an abortion.
In Afirca, about 70% of the women receive treatment at the hospitals after having infected with diseases from abortion. Their average age is below nineteen years. Every year, there are about six thousand millions cases of abortion in the Third World. At least twenty million of them died from abortion.
In an advanced country like America at least five thousand unwanted babies are killed everyday. In 1973, the Higt Court of America passed the law of the legality of an abortion within the first three months of pregnancy. So, in this free country, it creates a new record whereby every year there are 150 million cases of abortion.
Every year, among those who have aborted the babies, more than 100 million cases are young, underaged mothers who are pregnant before reaching maturlty. Many of them are between the age group of the thirteen to fifteen years.
Presently, abortion has become a new trend in modern living. It creates serious social problems for all countries in the word. Besides, it is also a great problem faced by those thousands of millions of young babies who are killed before they have a chance to come into the world!
现今社会男女在婚前婚后，一旦有了身孕，但又因双方不想有孩子，所以故意把肚子里的小生命打掉。这种人工流产，是变相的谋杀！
“堕胎”之后，心里天天因而内疚不安。为了补救这个办法，为有请人设坛供奉婴灵，使堕胎者自我心理得到安慰。
那么，堕胎与供奉婴灵，是不是最妥善及究竟的办法呢？
在二千多年前，佛陀对此问题已有明确的指示。这本“佛说长寿灭罪护诸童子陀罗尼经”，经中不但有堕胎后补救的方法，更有育婴健康的知识；这是一本好经书！
《ABORTION》
In the present society, it ha become a common practice for the married or ummarried couples to about their babies in unwanted pregnancy as they are not ready to have children. The expulsion of the foetus from the womb intentionally is sheer murder!
After an abortion, many of the guilty couples will find ways to rectify their mistakes by making offering to the soul of the baby.
So, is the offering made to pacify the soul of the baby the best and ultimate way to save our conscience?
More than two thousand years ago, The Buddha had already given clear instructions in "The Extinction of Offences and The Protection of Young children" so as to solve this problem. The Sutra teaches us ways and means to help the babies and the parents. Besides it also provides general knownledge on how to nurse a healthy baby. Indeed, it is a wonderful Sutra!
《堕胎”是变相的谋杀》
人工流产或者使堕胎，是人为的把一个蕴育中的胚胎的生存权利扼杀掉。也有人说“堕胎”是变相的谋杀！
联合国卫生机构估计，目前为止，大约有二亿三千万妇女对避孕常识仍然一无所知。她们当中，大约有十五八仙因怀孕而死亡的因素是由堕胎所引发的后遗症造成。
在非洲，七十八仙的堕胎妇女因后遗症而入院接受治疗，她们的年龄平均都是在十九岁以下。第三国家每年的堕胎数字也接近六千万，其中最少有二十万是死於堕胎！
先进的国家，每天有最少五千名未出世的婴儿被杀死。1973年，美国高等法院通过怀孕三个月内人工流产合法后，这个自由国度创下了每年高达一百五十万宗的堕胎行为。
在这些堕胎当中，未成年的怀孕妈妈每年超过一百万，他们的年龄，大部分介於十三到十五岁之间。
目前“堕胎”已成为了一种时尚风气，不但造成了社会严重的问题，也是全世界千千万万未出世前扼杀的小生命的一个大问题！
《ABORTION IS SHEER MURDER》
The expulsion of foetus from the womb or abortion is killing with intention. The right for a living foetus to survive has been snatched away cruelly. Some people say that abortion is sheer murder.
In an estimation made by the Health Corporation of the United Nations, about two billions and three thousand millions women are still ignorant of the prevention of Conception. About 15 percent of these women died of infectious diseases which are originated from a neglect of health and cleanliness after an abortion.
In Afirca, about 70% of the women receive treatment at the hospitals after having infected with diseases from abortion. Their average age is below nineteen years. Every year, there are about six thousand millions cases of abortion in the Third World. At least twenty million of them died from abortion.
In an advanced country like America at least five thousand unwanted babies are killed everyday. In 1973, the Higt Court of America passed the law of the legality of an abortion within the first three months of pregnancy. So, in this free country, it creates a new record whereby every year there are 150 million cases of abortion.
Every year, among those who have aborted the babies, more than 100 million cases are young, underaged mothers who are pregnant before reaching maturlty. Many of them are between the age group of the thirteen to fifteen years.
Presently, abortion has become a new trend in modern living. It creates serious social problems for all countries in the word. Besides, it is also a great problem faced by those thousands of millions of young babies who are killed before they have a chance to come into the world!
念像十大利益 (THE TEN GREAT BENEFITS OF BUDDHA RECITATION)
一、昼夜常得一切诸天大力神将，隐身守护。
二、常得观音等二十五大菩萨，而为保佑。
三、常为诸佛昼夜护念，阿弥陀佛常放光明摄受此人。
四、一切恶鬼、夜叉、罗刹，皆不能害，毒蛇毒药，悉不能中。
五、水火，冤贼，刀兵枪炮，机械牢狱，横死悉不能受。
六、先世罪业悉消灭。
七、夜梦吉祥，或见阿弥陀佛胜妙金身。
八、心常欢喜，颜色光泽，气力充盛，所做吉利。
九、常为世间一切人民恭敬礼拜，犹如敬佛。
十、临命终时，心无怖畏，正念现前，西方三圣，金台接引，往生净土，莲花化身，受生妙乐。
1. Throughout the days and nights, all the invisible Heavenly Spiritual Generals Of Great Strength always protect cultivators.
2. The twenty-five Great Bodhisattvas including Guan Shi Yin Bodhisartva always protect and take care of the culyivators.
3. Throughout the days and hights, all the Buddhas are always protective and are mindful of the cultivators. Amitabha Buddha often emits bright light to shine on the cultivators so as to gather them in.
4. The cultivators will never be harmed by all evil ghosts. Yakshas and Rakshas. Even the poisonous snakes will be unable to hurt them. Neither will they die of poisons.
5. The cultivators are free from the disasters such as flood and fire.They will not be harmed by enemies or robbers neither will they be killed with knives; guns or cannons. They will not be caught in handcuffs or sent to prison. Neither will they be killed in accidents.
6. The sinful karmas which were committed by them in their previous lives will all be eradicated.
7. They will have auspicious dreams or they may be able to see the supremely wonderful golden body of Amitabha Buddha.
8. They are always happy, with bright and shining complexion. They are always energrtic and all their undertakings will be successful.
9. All the worldly people are always respecful towards them. They make obeisance to them just as thougt they are The Buddhas.
10.They will not frightened at their deathbed. There wull arise in them the proper Mindfulness. The three Sages from the Western World Of Ultimate Bliss will come to receive them in their golden dais so that they will be born from transformation in the lotuses in the Pure Land. The cultivators will forever enjoy the supremely wonderful bliss.
二、常得观音等二十五大菩萨，而为保佑。
三、常为诸佛昼夜护念，阿弥陀佛常放光明摄受此人。
四、一切恶鬼、夜叉、罗刹，皆不能害，毒蛇毒药，悉不能中。
五、水火，冤贼，刀兵枪炮，机械牢狱，横死悉不能受。
六、先世罪业悉消灭。
七、夜梦吉祥，或见阿弥陀佛胜妙金身。
八、心常欢喜，颜色光泽，气力充盛，所做吉利。
九、常为世间一切人民恭敬礼拜，犹如敬佛。
十、临命终时，心无怖畏，正念现前，西方三圣，金台接引，往生净土，莲花化身，受生妙乐。
1. Throughout the days and nights, all the invisible Heavenly Spiritual Generals Of Great Strength always protect cultivators.
2. The twenty-five Great Bodhisattvas including Guan Shi Yin Bodhisartva always protect and take care of the culyivators.
3. Throughout the days and hights, all the Buddhas are always protective and are mindful of the cultivators. Amitabha Buddha often emits bright light to shine on the cultivators so as to gather them in.
4. The cultivators will never be harmed by all evil ghosts. Yakshas and Rakshas. Even the poisonous snakes will be unable to hurt them. Neither will they die of poisons.
5. The cultivators are free from the disasters such as flood and fire.They will not be harmed by enemies or robbers neither will they be killed with knives; guns or cannons. They will not be caught in handcuffs or sent to prison. Neither will they be killed in accidents.
6. The sinful karmas which were committed by them in their previous lives will all be eradicated.
7. They will have auspicious dreams or they may be able to see the supremely wonderful golden body of Amitabha Buddha.
8. They are always happy, with bright and shining complexion. They are always energrtic and all their undertakings will be successful.
9. All the worldly people are always respecful towards them. They make obeisance to them just as thougt they are The Buddhas.
10.They will not frightened at their deathbed. There wull arise in them the proper Mindfulness. The three Sages from the Western World Of Ultimate Bliss will come to receive them in their golden dais so that they will be born from transformation in the lotuses in the Pure Land. The cultivators will forever enjoy the supremely wonderful bliss.
2008年2月16日星期六
佛像之十大利益
一、从前所做种种罪过。轻者立刻消灭，重者亦得转轻。
二、常得吉神拥护，一切瘟疫，水灾，蔻盗，刀兵，牢狱之灾，惜皆不受。
三、夙生怨对，咸蒙法益，而得解脱，用免寻仇报复之苦。
四、夜叉恶鬼，不能侵犯，毒蛇饿虎，不能为害。
五、心得安慰，日无险事，夜无恶梦，颜色光泽，气力冲盛，所做吉利。
六、致心奉法，虽无希求，自然衣食丰足，家庭和睦，福禄绵长。
七、所言所行，人天欢喜，任到何方，常为多众诚爱戴，恭敬礼拜。
八、愚者转智，病者转健，困者转亨，为妇女者，报谢之日，捷转男身。
九、永离恶道，受生善道，相貌端正，天资超越，福禄殊盛。
十、能为一切众生，种植善根，以众生心，作大福田，获无量胜果。
所生之处，常得见佛闻法，直至三慧宏开，六通亲证，速得成佛。
二、常得吉神拥护，一切瘟疫，水灾，蔻盗，刀兵，牢狱之灾，惜皆不受。
三、夙生怨对，咸蒙法益，而得解脱，用免寻仇报复之苦。
四、夜叉恶鬼，不能侵犯，毒蛇饿虎，不能为害。
五、心得安慰，日无险事，夜无恶梦，颜色光泽，气力冲盛，所做吉利。
六、致心奉法，虽无希求，自然衣食丰足，家庭和睦，福禄绵长。
七、所言所行，人天欢喜，任到何方，常为多众诚爱戴，恭敬礼拜。
八、愚者转智，病者转健，困者转亨，为妇女者，报谢之日，捷转男身。
九、永离恶道，受生善道，相貌端正，天资超越，福禄殊盛。
十、能为一切众生，种植善根，以众生心，作大福田，获无量胜果。
所生之处，常得见佛闻法，直至三慧宏开，六通亲证，速得成佛。
七月不是鬼节 (THE 7TH LUNAR MONTH IS NOT THE GHOST SEASON)
《佛陀教目犍连》
在七月十五日，就是“佛欢喜日”那天，广施“孟兰盆供”，
是为现世及过去世的父母祈祷灭罪，叫做“父母孝亲日”
《THE BUDDHA》
instructed The Venerable Maugalyaana to widely make Ullambana offering to the Sagely Sanghans on the 15th of the 7th Lunar Month or "The Buddha's Happy Day."
By doing so, the present and former parents will receive the blessings and put to extinction all offences. It is also known as "The Day Of Filiality To Parents."
《人为鬼庆祝节日》
数千年来，世人诸多迷信。
贵是三恶道众生之一；其若已不堪言。生在鬼道众生没有节日，也没有庆祝节日可言。
反而，每年七月的时候，人为鬼安排多姿多彩的节目，来为鬼庆祝“节日”谓之：“鬼节”！
其实，每年七月十五，做儿女的，对现世、过去世， 甚至未来世的父母孝顺的日子。
不是庆祝“鬼节”而是庆祝“孝亲节”！
《WHY DO PEOPLE CELEBRATE 'GHOSTS SEASON' ON BEHALF OF THE GHOSTS》
Throughout thousands of years, most people are born deluded and superstitious.
The ghosts belong to the beings in one of the three evil paths. Their suffering is indeed acute.
There is no special celebration in the Ghost Realm.
On the contrary, every 7th Lunar Month, the worldly people will arrange special programmes and celebrate 'Ghosts Season' on behalf of the ghosts!
In fact, the 15th of the 7th Lunar Month is meant for all filial children to practise filial piety towards their present parents, parents of the past and future. So we should not celebrate 'Ghosts
Season'. Instead we should celebrate 'The Season of Filial Piety'!
在七月十五日，就是“佛欢喜日”那天，广施“孟兰盆供”，
是为现世及过去世的父母祈祷灭罪，叫做“父母孝亲日”
《THE BUDDHA》
instructed The Venerable Maugalyaana to widely make Ullambana offering to the Sagely Sanghans on the 15th of the 7th Lunar Month or "The Buddha's Happy Day."
By doing so, the present and former parents will receive the blessings and put to extinction all offences. It is also known as "The Day Of Filiality To Parents."
《人为鬼庆祝节日》
数千年来，世人诸多迷信。
贵是三恶道众生之一；其若已不堪言。生在鬼道众生没有节日，也没有庆祝节日可言。
反而，每年七月的时候，人为鬼安排多姿多彩的节目，来为鬼庆祝“节日”谓之：“鬼节”！
其实，每年七月十五，做儿女的，对现世、过去世， 甚至未来世的父母孝顺的日子。
不是庆祝“鬼节”而是庆祝“孝亲节”！
《WHY DO PEOPLE CELEBRATE 'GHOSTS SEASON' ON BEHALF OF THE GHOSTS》
Throughout thousands of years, most people are born deluded and superstitious.
The ghosts belong to the beings in one of the three evil paths. Their suffering is indeed acute.
There is no special celebration in the Ghost Realm.
On the contrary, every 7th Lunar Month, the worldly people will arrange special programmes and celebrate 'Ghosts Season' on behalf of the ghosts!
In fact, the 15th of the 7th Lunar Month is meant for all filial children to practise filial piety towards their present parents, parents of the past and future. So we should not celebrate 'Ghosts
Season'. Instead we should celebrate 'The Season of Filial Piety'!
2008年2月14日星期四
佛说父母恩重难报经
一、怀胎守护恩
累却因缘重，今来托母胎，月逾生五脏，七七六精开；
体重如山岳，动止却风灾，罗衣都不褂，装镜惹尘埃。
二、临产受苦恩
怀经十个月，难产将欲临，朝朝如重病，日日似昏沈；
难将惶怖述，愁泪满胸襟，含悲告亲族，惟惧死来侵。
三、生子忘尤恩
慈母生儿日，五脏总开张，身心俱闷绝，血流似屠羊；
生已闻儿健，欢喜倍加常，喜定悲还至，痛苦彻心肠。
四、咽苦吐甘恩
父母恩深重，顾怜没失时，吐甘无稍息，咽苦不颦眉；
爱重情难忍，恩深复倍悲，但令孩儿饱，慈母不辞饿。
五、回乾就湿恩
母顾身投湿，将儿移就乾，两乳充饿渴，罗袖掩风寒；
恩怜恒废枕，宠弄才能欢，但令孩儿稳，慈母不求安。
六、哺乳养育恩
慈母像大地，严父配於天，覆载恩同等，父娘恩亦然；
不憎无怒目，不嫌手足挛，诞腹亲生子，终日惜兼怜。
七、洗濯不净恩
本是芙蓉质，精神健且丰，眉分新柳碧，脸色夺莲红；
恩深摧玉貌，洗濯损盘龙，只为怜男女，慈母改容颜。
八、远行忆念恩
死别诚难忍，生离实亦伤，子出关山外，母忆在他乡；
日夜心相随，流泪数千行，如猿泣爱子，寸寸断肝肠。
九、深加体恤恩
父母恩情重，恩深报实难，子若原代受，儿劳母不安；
闻道远行去，怜儿夜卧寒，男女暂辛苦，长使母心酸。
回向偈 (VERSE OF TRANSFERENCE)
原以此功德 May the merit and virtue accrued from this work,
庄严佛净土 Adorn the Buddhas' Pure Lands,
上报四重恩 Repaying four kinds of kindness above,
下净三途苦 And aiding those suffering in the paths below.
若有见闻者 May those who see and hear of this,
悉发菩提心 All bring forth the resolve for Bodhi,
尽此一报身 And when this retribution body is over,
同生极乐国 Be born together in the Land of Ultimate Bliss.
輾轉流通回向偈曰:
原以此功德，消除宿現業，
增長諸福慧，圓成勝善根，
所有刀兵劫，及與飢饉等，
悉皆進滅除，人各習禮讓，
讀誦受持人，輾轉流通者，
現眷咸安樂，先亡獲超升，
風雨長調順，人民悉康寧，
法界諸含識，同證無上道。
庄严佛净土 Adorn the Buddhas' Pure Lands,
上报四重恩 Repaying four kinds of kindness above,
下净三途苦 And aiding those suffering in the paths below.
若有见闻者 May those who see and hear of this,
悉发菩提心 All bring forth the resolve for Bodhi,
尽此一报身 And when this retribution body is over,
同生极乐国 Be born together in the Land of Ultimate Bliss.
輾轉流通回向偈曰:
原以此功德，消除宿現業，
增長諸福慧，圓成勝善根，
所有刀兵劫，及與飢饉等，
悉皆進滅除，人各習禮讓，
讀誦受持人，輾轉流通者，
現眷咸安樂，先亡獲超升，
風雨長調順，人民悉康寧，
法界諸含識，同證無上道。
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