A Buddhist Journal

December 26, 2007

去情迷

去情迷

/正明﹐
曲及演奏/清音﹐
演唱/笑涵

依依情   情依依

世間眾人情中迷

聚散得失因緣系

喜怒哀樂癡中戲     

同化法   出情迷

醒觀眾生慈悲起

超脫情苦歸聖地

再看世事一盤棋

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憶蓮花妹

  蓮花妹

看盡繁華淚已乾

拋下世情潛修道

如今蓮開正莊嚴

上品果位早成就  


吾愛已成佛龍象

且住世間為度眾

蓮心含苦幾人知

昔日蓮情已難報

怎忍折枝為己愛

泣歸藕中養聖胎

 (作詩贈 蓮花妹)    

引用文章Be a Good Root prior to becoming Lotus 

給孩子機會示愛

給孩子機會示愛
: 朵拉

我在馬來西亞吉隆玻講親子關係。主持人在演講
過後問我,她住吉隆玻,兒子在檳城當電子工程
師。平日她很少到檳城找孩子,因為兒子工作很
忙碌,她要是到兒子家,會給兒子添很多麻煩。 

她說,我曾經去過,路不熟又沒朋友,到那裏都要
依靠孩子載。孩子一下班,便匆忙地趕回來載媽媽
去吃晚飯,有時候朋友約會也推辭不去,因為媽媽
在家。 

她覺得這樣會令孩子失去生活的自由。因為愛孩子,
所以不敢去找孩子。她的語氣有點無奈和失落。 

兒子則因工作關係,休假通常只有一天,偶爾兒子
打電話說想要回吉隆玻,媽媽也激烈反對。媽媽的
理由非常充足、正確:年輕人性子急,開車都很快,
況且來回都在趕時間,萬一路上出了意外怎麼辦?

媽媽對孩子的愛既深且厚,無論任何事情,都站在孩子
的角度,替孩子設想周到。 

至於孩子心裏怎麼想?媽媽從來沒有問。
媽媽只是不斷地認定,愛孩子,所以不麻煩他,不浪費
他的時間,不給他煩惱,不給他壓力。 

她問我,我這樣做對嗎?

我告訴她,對錯不重要,重要的是,你根本沒有給兒子
機會表現他對父母的愛,並且令他覺得自己不被需要。 

一個剛離家出外工作的兒子,他也會想念家人,想念父
母。他想回家,沒有機會,父母卻因不給他添麻煩而不
來看他,不來找他,漸漸地,他習慣一個人過日子,久
而久之,適應以後,父母再來,孩子真的會感覺非常麻
煩,非常煩惱。 

權利和義務是相對的,孩子有權利不斷地享受父母的愛,
孩子對父母同樣有義務要承擔。讓孩子為父母做點事,
瞭解什麼叫做付出;讓孩子因為可以和父母在一起感受
家庭的溫暖而失去一點點自由,並更為深刻地理解到,
他也是被需要的。 

天倫之樂是世間上最大的快樂,只因你覺得你愛孩子,
但卻無意中讓他失去了這個大快樂。 

我勸告我的主持人,快點到檳城去找孩子,別讓他以為
他的媽媽不愛他,同時,也讓他有機會表達他對父母的愛。

 作者介紹:
朵拉為一名專業作家和畫家;曾獲馬來西亞
國內外大小文學獎數十個,出版個人專集數
量頗多,獲讀者票選為馬來西亞國內十大最
受歡迎作家之一。

七處徵心八還辨見

七處徵心八還辨見

佛問阿難,劈頭一語,即詢以為何出家學佛?

阿難答以看見如來相好,故此出家。此所謂追贓斷

案,不可冤枉好人。阿難為了見相好而出家學道,

心目中只因美感一念而來。美感一生,色情繼起。

情生欲障,疊疊而興。無怪靡登咖女一見,加之以

魔咒之力,阿難之本性全迷,定慧不力。魔從心造,

妖由人興,是摩登伽女之魔力耶?是阿難之自墮絢障

?是吾輩芸芸眾生之自喪人天眼目耶?誠不得而辨

也。阿難招供,即直吐心腹病根。佛如捉誠捕快,

又節節迫逼,問其能知色相之美妙者,究為何物?

阿難毫不思索,即答以因目看見,心生愛好。此誠

句句實情,人人如此,複有何疑。孰知佛卻得寸進

尺,追問能使心目發生愛好者之主人公,究乃誰為

主使?只此一問,即使百萬人天,一時茫然不知所

對,明明是此心目,又是誰為主使?故有七處征心

之往返論辯生矣。必使阿難與吾輩口服心服,然後

才知吾佛之不誣不妄也。

七處征心者何?即如阿難所答:此心乃在身內。在身

外。在根。在內外明暗之間。在思維裏。在中間,在

無著處。此皆經佛一一辯證,無一是處,其詳具如

本文。即此七問七辨,阿難茫然,即舉古今中外之

學理,概括唯心唯物之理論,統使其抽絲剝繭淨盡,

無一真實存在可言。誰知阿難與吾輩之誤,皆以此

現在應用之心,即認為心矣。佛所問心,謂此皆是

妄心,只是應用之現象。如以妄心應用之現象而言,

阿難所答者,並無過錯。奈何此正為賊媒之巢臼,

虛妄不實之尤者,並非真心自性。然則,心果有真

妄之別乎?抑為話分兩頭,聲東而擊西耶?一句合

頭語,千古系驢橛。致使千秋浩浩,坐而商量斷妄

求真之輩,滔滔滾滾,如過江之鯽也。若然,妄緣

不斷,聲色沉迷,不知何日是了,此豈即是真實耶?

吾佛乃興慈悲,到此無言可答,無理可申之處,強為

鋪排,說出真妄兩相,于歧路中立碑為記,明告來者

以此路不通,然後由橋陳那輕輕拈出:憧憧往來,

朋從爾思者,儘是浮光掠影,謂之客塵煩惱。此是

大塊文章,若非釋迦文佛之大手筆,誰能寫此!林林

總總眾生,困擾於客塵煩惱者,多如恒河沙數,由來

久矣。豈但阿難一人之左傾右倒而已。迷心逐物,

疑真疑假,雖有夫子之木鋅,其奈聾聵者何!系以詩日:

       羊亡幾度泣多歧,錯認梅花被雪迷,
      疑假疑真都不是,殘蕉有鹿夢成癡。
      一枕沉酣杜德機,塵埃野馬亂相吹,
      壺中偶放偷天日,照破乾坤無是非。

   
世間事物,盡為心上浮塵。草草勞生,終是一團煩惱。

天地者,萬物之逆旅。光陰者,百代之過客。浮生

若夢。生前身後,眾說紛紜,究不知其前因後果,

為何而來者?雖尊為帝王,賤如螻蟻,造運至老大,齒

落面皺,發蒼蒼而視茫茫,莫不到此興悲,無可奈何!

不知身後何往,故有波斯匿王之問。此乃人生必有之境,

個個如此,他人不問,唯獨波斯匿王起問,恰恰點出富

貴戀生,貧賤輕死之事實。話說雖為帝王,到此亦無能為

力者。學佛乃大丈夫事,非帝王將相之所能為,可為暮鼓

晨鐘,曉諭天下。吾佛乃就其所問,當場剖解其見性之

實相,三歲觀河,與百年視水,同此真實。生老病死,

但為形變,固有不變者在也。奈明足以察秋毫之末,而

不見輿薪!此一伏筆,乃石破天驚,引出以下八還辨見

一大堆文章,無怪大眾皆嗒然似喪其偶矣。系以詩曰:

      華髮無知又上顛,幾回攬鏡奈何天,
     離離莫羨春風草,落盡還生年複年。
     生死無端別恨深,浪花流到去來今,
     白頭霧裏觀河見,猶是童年過後心。

生死涅磐,皆如夢幻,吾輩何須求悟?何必成佛?

又何以說眾生皆為自性顛倒?吾佛經此一問,乃不借

饒舌,直指真心,明白指出心性之體用,是彌綸天

地,開物成務,大而無外,小而無內。放之則彌六合,

退而收藏於密,只在目前而人不識耳。乃有八還辨見,

明示見性之真際。塵色本不迷人,人自迷於塵色。故吾

佛指出諸可還者,自然非汝。不汝還者,非汝而誰

要當人自見自肯,直達心性不動之道場。無奈明理者

多,實證者少。知解者多,行證者少。必須懸崖撒手,

自肯承當。絕後再蘇,欺君不得。心能轉物,

則同如來。然後可以橫身宇宙,去住自由,即佛即心,

兩不相涉。系以詩日:

        碎卻菩提明鏡台,春光秋色兩無猜,
           年來不用觀花眼,一任繁華眼裏栽。
      不汝還兮更是誰,兒時門巷總依稀,
      尋巢猶是重來燕,故傍空梁自在飛。

    南無阿彌陀佛 
    南無觀世音菩薩 
    南無大勢至菩薩

轉貼來源:

http://forum.mybetter.cn/redirect.php?tid=2689&goto=lastpost

October 7, 2007

The Song of Moon – 頌雲

moon-on-water.jpg 

頌雲
寒山大士

高高山頂上。四顧極無邊。

靜坐無人識。孤月照寒泉。

泉中且無月。月是在青天。

吟此一曲歌。歌中不是禪。

首二句。就是說獨露真常。不屬一切。盡大地光皎皎地。無絲毫障礙。

次四句。是說真如妙體。凡夫固不能識。三世諸佛也找不到我的處所。

故曰無人識。孤月照寒泉三句。是他老人家方便譬如這個境界。

最後兩句。怕人認指作月。故特別提醒我們。凡此言說。都不是禪呀。  結論就是說了一大堆。也是扯葛藤。打閒岔。凡有言說。都無實義。
古德接人。非棒則喝。那有這樣羅索。不過今非昔比。不得不強作標月之指。
諸位同參呀。究竟是誰。是誰。

The Song of Moon
Zen Poem by a Chinese ancient great scholar “Han-Shan”

Climbing up to the peak of a mountain,
I looked around and there the vast universe is without
boundary.
While quietly sitting there nobody can even recognize
me.
The lonely moonlight was penetrating a cold fountain.
The moon was not existing there in the fountain,
It is however hanging on the blue sky.
This is the song I was singing.
Its’ Lyric is not of Zen at all.

October 5, 2007

a Penitence Verse – 懺悔

Golden Buddha

佛在世時我沉淪,
佛滅度後我出生
懺悔此身多業障,
不見如來金色身。   

I was sunken and un-awakened when the Lord Buddha was alive. 
With my rebirth in this life, the Lord Buddha has annihilated long ago. 
It is my solemn and sincere penitence toward my heavily accumulatedkarmic obstacles in this live,  
For not being able to see the Lord Buddha radiates in a golden state again.

October 3, 2007

Message to Sangha in Burma

My Respectful Sangha in Burma: 

You have practiced Metta for years as taught by the Darma.
With your mind centered, your body and speech followed.
The moment you bravely stepped out of monastery and marched on,
You know you are in great danger and risking your live
for the benefit of your country and many many others You speak out aloud
Your voice can be heard by the whole world
You asked for nothing but a humble human right,
a cheap Freedom and Peace. 
You kept marching on with bare foot and un-armed.
You know its a journey of “No Return”
So brave like a warrior without fearwithout turning your head back.
You are no longer yourself.
Your body, speech and mind synchronized as one
with your Buddha within. Freedom and Democracy have its’ price.
It is a long path you are on.
I do not know where are you now.
Definitely you are unable to go alms-round for days.
You may be in jail and being beatened and tortured hard,
or under a hunger strike and remain in deep concentration.
Starving can make your mind clear with better clarity.
You know what you are doing 
Burma is a beautiful country
with a long history of Buddhism
a Buddhist Pureland but is ruled by a Devil Government.
Your sufferings are equally ours.
We know the suffering is also impermanent.
It will not last long and will end one day to come. 
For the benefit of Majority Burmese,
You have well demonstrated as a living Buddhisattva
all six paramittas are performed over this demonstration.
Like a living Buddha that the Dharma is acted alive. Breath in……………and breath out.
Breath in……………and breath out
Breath in …………..and breath out…………… 
Free Burma……………….Free Burma
Free Burma……………….Free Burma
Free Burma Forever…………………… May the Buddha bring you the wisdom and strength to overcome sufferings. 
May you be blessed with safe and peace on your journey. 
My Reverence to the Buddha, Dharma and Sangha in Burma. 

Deep Bow,

October 2, 2007

Prayer for Burmese

deep bow to Buddha, Dharma and Sangha 

 As a fellow buddhist, I can no longer remain silent.

Here and now, This is my prayer to the Burmese.

 I pray for the Sangha,

Metta is what you got for the beneft of all Burmese.
If you are still breathing, The chances are still there.
You know this is not the end of the day,
you will know that Metta alone is not adequate,
you will need wisdom and courage to handle the situation.

You may not be able to go out for the Alms-round today,
If you are hungry to support the physical need,
You know starving will make you more awakened to realize what is going on.
You can not be defeated by the hunger.
As millions of Burmese are still hungry for the Freedom and Peace out there.
By the Virtue of triple gem, we will support you from outside of Burma.

I pray for the fellow Buddhist of Burma:

The sufferings are impermenent,
so is the dictatorship.
Your suffers are our suffers,
But your suffers will end very soon.
Because the country needs to be transformed
but you have to transform yourself first.
The Freedom and Peace are not granted,
but it can be earned if you act it right.
Please support your Sangha.

I pray for the Buddha:

The majority people in Burma about over 85% are fellow Buddhist.
They are now suffering, helpless and in great danger.
They are eager for a change of better life.
Majority of fellow Buddhist take 5 precepts in Burma.
They deserve a more peaceful and harmony life.
Metta are taught and widely spreaded in Burma.
Burmese protested with bare hands and un-armed.
Their voices must be carefully heard.
Their humble demands for a democracy must be carefully considered.
They have been suffered enough for two decades already.

Breath in ………and breath out.
Breath in ………and breath out.
Breath in……….and breath out

May all Burmese be free from sufferings.
May all Burmese be blessed with Peace and Happy on your journey.
May the Buddha bless you all.

Reverence to the Buddha, Dharma and Sangha.

Deep Bow,
Epath

November 1, 2006

12 Famous Verses For Deep Concentration – 12-十二时颂-鸡鸣丑

aaa 

Cock Crowing 0100-0300 Hours

A round marble has been clearly bright for long.

Linking it inward and outward but nothing can be found.

Manipulating with phenomena will result a random image.

No head and no hands can be seen.

This marble is immortal even when world is destroyed.

Listen to me if you are still not enlightened.

Just hide it as is now without any word.

(12 of 12 verses, by Ancient Chinese Monk Zi-Gong, Liang Dynasty)


 十二时颂鸡鸣丑。

一颗圆珠明已久。

内外接寻觅总无。

境上施为浑大有。

不见头,又无手。

世界坏时渠不朽。

未了之人听一言。

只遮如今谁动口。

12 Famous Verses For Deep Concentration – 11-十二时颂-夜半子

aaa 

Mid-night: 2300-0100 hours

A calm mind with nothing arising is your reach to the birth and death.   

Birth and death are not relevant to the existence or non-existence.   

You can enact it anytime in use but there is no word to describe the state.The patriarch’s words are not relevant to your mind state.

It is still not the right answer for you when consciousness is linked.

There is no trace when you attempt to search for it.
Let the devas of both birth and death come to test your mind state.

(11 of 12 verses, by Ancient Chinese Monk Zi-Gong, Liang Dynasty)   

十二时颂夜半子。

心住无生即生死。

生死何曾属有无。

用时便用没文字。

祖师言,外边事。

识取起时还不是。

作意搜求实没踪。

生死魔来任相试。

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