Saturday, April 1, 2017

第十四品. 佛陀品 Awakened

Whose victory is not turned into defeat, no conquered (passion) of his in this world follows him - that trackless Buddha of infinite range, by which way will you lead him?

# 含义 Meaning
已经证得无上智慧的佛陀, 三毒尽除, 世间所有欲爱不能再诳惑他; 佛陀已治烦恼。
The Buddha, whose conquest (of moral defilements) is complete, in whom there cannot arise any further defilements in this world, that Buddha of infinite range of wisdom, who is trackless, - by what track will you lead him?

Him in whom there is not that entangling, embroiling craving to lead (to any life), him the trackless Buddha of infinite range - by which way will you lead him?

# 含义 Meaning
已经证得无上智慧的佛陀, 三毒尽除, 世间所有欲爱不能再诳惑他; 佛陀不受系缚。
The Buddha, in whom there is no craving, which like a net would bring him back to any existence (in samsara), that Buddha of infinite range of wisdom, who is trackless, - by what track will you lead him?

* 故事集 Story 
向佛陀求婚 14-179 & 180


佛陀继续说:“波旬美丽无比的女儿们出现在我的面前时,我心中都毫无感官欲望。 你女儿究竟有什么特殊之处呢?我甚至连碰触的兴趣都没有。”听完佛陀的一席话后,摩醯提利和他妻子明白其中的涵意,而对佛法有正确的信念。后来,他们都加入僧团为比库和比库尼,最后两人都证得圣果。

The Story of the Three Daughters of Mara 14-179 & 180
Magandiya the Brahmin and his wife lived in the kingdom of the Kurus with their daughter Magandiya who was exceedingly beautiful. She was so beautiful that her father rudely turned down all her suitors. One day, early in the morning, when the Buddha surveyed the world, he found that time was ripe for the brahmin Magandiya and his wife to attain Anagami Fruition. So, taking his bowl and the robes, the Buddha set out for the place where the brahmin usually went to offer fire sacrifice.

The brahmin, seeing the Buddha, promptly decided that the Buddha was the very person who was worthy of his daughter. He pleaded with the Buddha to wait there and hurriedly went off to fetch his wife and daughter. The Buddha left his footprint and went to another place, close at hand. When the brahmin and his family came, they found only the footprint. Seeing the footprint, the wife of the brahmin remarked that it was the footprint of one who was free from sensual desires. Then, the brahmin saw the Buddha and he offered his daughter in marriage to him.

The Buddha did not accept nor did he refuse the offer, but first, he related to the brahmin how the daughters of Mara tempted him soon after his attainment of Buddhahood. To the beautiful Tanha, Arati and Raga, the daughters of Mara, the Buddha had said, "It is no use tempting one who is free from craving, clinging and passion, for he cannot be lured by any temptation whatsoever."

Then, the Buddha continued, "Brahmin Magandiya, even when I saw those peerless daughters of Mara, I felt no sensual desire in me. After all, what is this body of your daughter? It is full of urine and filth; I don't like to touch it even with my foot!" On hearing those words of the Buddha, both the brahmin and his wife attained Anagami Fruition. Later, they joined the Order and eventually both of them attained arahatship.

The wise ones who are intent on meditation, who delight in the peace of renunciation, such mindful Fully Enlightened Buddhas even the gods hold dear.

# 含义 Meaning
修习禅定, 欢喜涅槃寂静, 正念正觉的佛陀, 诸天也敬爱。
The wise who practise jhana concentration and Insight Meditation take delight in the peace of liberation from sensual pleasures and moral defilements. Such wise and mindful ones, who truly comprehend the Four Noble Truths (i.e., Arahats and Buddhas) are held dear also by the devas.

* 故事集 Story 
佛陀从三十三天返回世间 14-181
## 沙利子 = 舍利弗 (十大弟子 / 智慧第一)
## 马哈摩嘎喇那 = 摩诃目犍连 (十大弟子 / 神通第一)





The Story of the Buddha's Return from the Tavatimsa Deva World 14-181
## Thera Sariputta (The ten principal disciples/ Top Master of Wisdom)
## Maha Moggallana (The ten principal disciples/ Top Master of supernatural powers.)
On one occasion, while at Savatthi, the Buddha performed the Miracle of the Pairs in answer to the challenge of the ascetics of various sects. After this, the Buddha went to the Tavatimsa deva world; his mother who had been reborn in the Tusita deva world as a deva known as Santusita also came to the Tavatimsa deva world. There the Buddha expounded the Abhidhamma to the devas and the brahmas throughout the three months of the vassa. As a result, Santusita deva attained Sotapatti Fruition; so did numerous other devas and brahmas.

During that period Thera Sariputta spent the vassa at Sankassanagara, thirty yojanas away from Savatthi. During his stay there, as regularly instructed by the Buddha, he taught the Abhidhamma to the five hundred bhikkhus staying with him and covered the whole course by the end of the vassa.

Towards the end of the vassa, Thera Maha Moggalana went to the Tavatimsa deva world to see the Buddha. Then, he was told that the Buddha would return to the human world on the full moon day at the end of the vassa to the place where Thera Sariputta was spending the vassa.

As promised, the Buddha came with the six coloured rays shining forth from his body to the city-gate of Sankassanagara, on the night of the full moon day of the month of Assayuja when the moon was shining brightly. He was accompanied by a large following of devas on one side and a large following of brahmas on the other. A large gathering headed by Thera Sariputta welcomed the Buddha back to this world; and the whole town was lit up. Thera Sariputta was awed by the grandeur and glory of the whole scene of the Buddha's return. He respectfully approached the Buddha and said, "Venerable Sir! We have never seen or even heard of such magnificent and resplendent glory. Indeed, Venerable Sir, you are loved, respected and revered alike by devas, brahmas and men!" To him the Buddha said, "My son Sariputta, the Buddhas who are endowed with unique qualities are truly loved by men and devas alike."

Then the Buddha spoke the above verse, at the end of the discourse the five hundred bhikkhus who were the pupils of Thera Sariputta attained arahatship and a great many from the congregation attained Sotapatti Fruition.

Rare is birth as a human being. Hard is the life of mortals. Hard is the hearing of the Sublime Truth. Rare is the appearance of the Buddhas.

# 含义 Meaning
Hard to gain is birth as man; hard is the life of mortals; hard to get is the opportunity of hearing the Ariya Dhamma (Teaching of the Buddhas); hard it is for a Buddha to appear.

* 故事集 Story 
龙王和他的女儿 14-182





(注) 龙是佛教和印度文学中著名的神话动物。它们住在地底下,具有创造奇迹的力量,类似中国文学中的龙。

The Story of Erakapatta the Naga King 14-182
Once there was a naga king by the name of Erakapatta. In one of his past existences during the time of Kassapa Buddha he had been a bhikkhu for a long time. Through worry (kukkucca) over a minor offence he had committed during that time, he was reborn as a naga. As a naga, he waited for the appearance of a Buddha. Erakapatta had a very beautiful daughter, and he made use of her as a means of finding the Buddha. He made it known that whoever could answer her questions could claim her for a wife. Twice every month, Erakapatta made her dance in the open and sing out her questions. Many suitors came to answer her questions hoping to claim her, but no one could give the correct answer.

One day, the Buddha saw a youth named Uttara in his vision. He also knew that the youth would attain Sotapatti Fruition in connection with the questions put by the daughter of Erakapatta the naga. By then the youth was already on his way to see Erakapatta's daughter. The Buddha stopped him and taught him how to answer the questions. While he was being taught, Uttara attained Sotapatti Fruition. Now that Uttara had attained Sotapatti Fruition, he had no desire for the naga princess. However, Uttara still went to answer the questions for the benefit of numerous other beings.

The first four questions were:
1. Who is a ruler?
2. Is one who is overwhelmed by the mist of moral defilements to be called a ruler?
3. What ruler is free from moral defilements?
4. What sort of person is to be called a fool?

The answers to the above questions were:
1. He who controls the six senses is a ruler.
2. One who is overwhelmed by the mist of moral defilements is not to be called a ruler; he who is free from craving is called a ruler.
3. The ruler who is free from craving is free from moral defilements.
4. A person who hankers after sensual pleasures is called a fool.

Having had the correct answers to the above, the naga princess sang out questions regarding the floods (oghas) of sensual desire, of renewed existence, of false doctrine and of ignorance, and how they could be overcome. Uttara answered these questions as taught by the Buddha.

When Erakapatta heard these answers he knew that a Buddha had appeared in this world. So he asked Uttara to take him to the Buddha. On seeing the Buddha, Erakapatta related to the Buddha how he had been a bhikkhu during the time of Kassapa Buddha, how he had accidentally caused a grass blade to be broken off while travelling in a boat, and how he had worried over that little offence for having failed to do the act of exoneration as prescribed, and finally how he was reborn as a naga. After hearing him, the Buddha told him how difficult it was to be born in the human world, and to be born during the appearance of the Buddhas or during the time of their Teaching.

The above verse benefited numerous beings. Erakapatta being an animal could not attain Sotapatti Fruition then and there.

Not to do any evil, to cultivate good, to purify one’s mind, this is the teaching of the Buddhas.

# 含义 Meaning
诸恶莫作, 众善奉行, 自净其意, 是诸佛教。
Not to do evil, to cultivate merit, to purify one's mind - this is the Teaching of the Buddhas.

Forbearing patience is the highest austerity. Nibbāna is supreme, say the Buddhas. He is not a recluse who harms another. Nor is he an ascetic who oppresses others.

# 含义 Meaning
诸佛说涅槃至上, 忍辱是最高的苦行, 伤害他人的人不是出家人, 压抑他人的人也不是沙门。
The best moral practice is patience and forbearance; "Nibbana is Supreme", said the Buddhas. A bhikkhu does not harm others; one who harms others is not a bhikkhu.

Not insulting, not harming, restraint according to the Pāṭimokkha, moderation in food, secluded abode, intent on higher thoughts — this is the teaching of the Buddhas.

# 含义 Meaning
不诽谤, 不伤害他人, 严守戒律, 饮食知节量, 僻静处独居, 勤修增上定(注), 是诸佛教。
Not to revile, not to do any harm, to practise restraint according to the Fundamental Instructions for the bhikkhus, to be moderate in taking food, to dwell in a secluded place, to devote oneself to higher concentration - this is the Teaching of the Buddhas.

* 故事集 Story 
佛陀的教诲 14-183, 184 & 185
## 阿难达 = 阿难陀 (十大弟子 / 多闻第一) 

(注) 「增上定」:八定。

The Story of the Question Raised by Thera Ananda 14-183, 184 & 185
## Ananda (The ten principal disciples/ Foremost memorize in buddha teaching)
On one occasion, Thera Ananda asked the Buddha whether the Fundamental Instructions to bhikkhus given by the preceding Buddhas were the same as those of the Buddha himself. To him the Buddha replied that the instructions given by all the Buddhas are as given in the following verses:

Not by a shower of gold coins does contentment arise in sensual pleasures. Of little sweetness and painful, are sensual pleasures.

# 含义 Meaning
即使天上洒落金币, 也无法满足欲望, 明白这种道理的智者, 爱欲是乐少苦多。
Not by a shower of coins can sensual desires be satiated; sensual desires give little pleasure and are fraught with evil consequences (dukkha). 

Knowing thus, the wise man finds no delight even in heavenly pleasures. The disciple of the Fully Enlightened One delights in the destruction of craving.

# 含义 Meaning
Knowing this, the wise man, who is the disciple of the Buddha, does not find delight even in the pleasures of the devas, but rejoices in the cessation of craving (i.e., Nibbana).

* 故事集 Story 
不知足的年轻比库 14-186, 187



The Story of a Dissatisfied Young Bhikkhu 14-186, 187
Once, there was a young bhikkhu at the Jetavana monastery. One day his teacher sent him to another monastery to study. While he was away, his father became seriously ill and died without seeing him. But his father left for him one hundred kahapanas with his brother, the boy's uncle. On his return, his uncle told him about his father's death and about the one hundred kahapanas left to him. At first, he said that he had no need of the money. Later, he thought that it might be better to return to lay-life, and as a result, he got dissatisfied with the life of a bhikkhu. Gradually, he began to lose interest in his life and was also losing weight. When other bhikkhus knew about this, they took him to the Buddha.

The Buddha asked him whether it was true that he was feeling unhappy with his life as a bhikkhu and whether he had any capital to start the life of a layman. He answered that it was true and that be had one hundred kahapanas to start his life with. Then the Buddha explained to him that he would need to get food, clothing, household utensils, two oxen, ploughs, pickaxes, knives, etc., so that his one hundred in cash would hardly meet the expenses. The Buddha then told him that for human beings there could never be enough, not even for Universal Monarchs who could call for a shower of coins or gems or any amount of wealth and treasures at any moment. Further, the Buddha related the story of Mandatu, the Universal Monarch, who enjoyed the glory of the devas both in the Catumaharajika and Tavatimsa realms for a long time. After spending a long time in Tavatimsa, one day, Mandatu wished that he were the sole ruler of Tavatimsa, instead of sharing it with Sakka. But this time, his wish could not be fulfilled and instantly he became old and decrepit; he returned to the human world and died soon after.

Then the Buddha spoke the above verse, at the end of the discourse the young bhikkhu attained Sotapatti Fruition.

Men flee to many refuges stricken by fear — to hills, woods, groves, trees, and shrines.

# 含义 Meaning
人在面临危险时, 会去寻找很多的保护, 如山岳、森林、园苑、树神和神舍。
When threatened with danger, men go to many a refuge, - to mountains and forests, to parks and gardens, and to sacred trees.

No such refuge is safe, no such refuge is supreme. Not by resorting to such a refuge is one freed from all ill.

# 含义 Meaning
但这些都不是安隐的保护, 也不是最佳的保护, 如此的保护无法使人脱离诸苦。
But such a refuge is not a safe refuge, not the best refuge. One is not liberated from all evil consequences of existence (dukkha) for having come to such a refuge.

He who has gone for refuge to the Buddha, the Dhamma, and the Saṅgha, sees with right knowledge the four Noble Truths -

# 含义 Meaning
皈依佛法与僧团的人, 可以透过智慧明白四圣谛: 苦、集、灭和道,
One, who takes refuge in the Buddha, the Dhamma and the Samgha, sees with Magga Insight the Four Noble Truths,

Sorrow, the Cause of Sorrow, the Transcending of Sorrow, and the Noble Eight fold Path which leads to the Cessation of Sorrow -

# 含义 Meaning
苦谛苦集谛, 苦灭谛道谛, 灭苦八正道, 导至苦寂灭。
Dukkha, the Cause of Dukkha, the Cessation of Dukkha, and the Noble Path of Eight Constituents which leads to the Cessation of Dukkha.

This is a secure refuge. This is the supreme refuge. By seeking such a refuge one is released from all sorrow.

# 含义 Meaning
这才是真正无上安全的皈依和保护。如此皈依的人, 可以脱离诸苦。
This, indeed, is the safe refuge; this is the best refuge. Having come to this refuge, one is liberated from all dukkha.

* 故事集 Story 
祀得皈依三宝 14-188 to 192
## 马哈摩嘎喇那 = 摩诃目犍连 (十大弟子 / 神通第一)





The Story of Aggidatta 14-188 to 192
## Maha Moggallana (The ten principal disciples/ Top Master of supernatural powers.)
Aggidatta was the head priest during the time of King Mahakosala, father of King Pasenadi. After the death of King Mahakosala, Aggidatta gave away his property in charity, and after that he left his home and became a non-Buddhist ascetic. He lived with his ten thousand followers in a place near the border of the three kingdoms of Anga, Magadha and Kuru, not far from a mound of sand where a powerful naga was staying. To his followers and the people of these three kingdoms, Aggidatta used to exhort: "Pay homage to forests, mountains, parks and gardens, and trees; by doing so, you will be liberated from all ills of life."

One day, the Buddha saw Aggidatta and his followers in his vision and realized that the time was ripe for them to attain arahatship. So the Buddha sent Thera Maha Moggalana to Aggidatta and his followers and told him that he himself would follow afterwards. Thera Maha Moggalana went to the place of Aggidatta and his followers and asked them to give him shelter for one night. They first turned down his request, but finally they agreed to let him stop at the mound of sand, the home of the naga. The naga was very antagonistic to Thera Maha Moggalana, and there followed a duel between the naga and the thera; on both sides, there was a display of power by emitting smoke and flames. However, in the end, the naga was subdued. He coiled himself round the mound of sand, and raised his head spreading it out like an umbrella over Thera Maha Moggalana, thus showing respect for him. Early in the morning, Aggidatta and the other ascetics came to the mound of sand to find out whether Thera Maha Moggalana was still alive; they had expected to see him dead. When they found the naga tamed, and meekly holding his head like an umbrella over Thera Maha Moggalana, they were very much astounded.

Just then, the Buddha arrived and Thera Maha Moggallana got up from his seat on the mound and paid obeisance to the Buddha. Thera Maha Moggalana then proclaimed to the audience of ascetics, "This is my Teacher, the supreme Buddha, and I am but a humble pupil of this great Teacher!" Hearing him, the ascetics who had been very much impressed even by the power of Thera Maha Moggalana were awed by the greater power of the Buddha. The Buddha then asked Aggidatta what he taught his followers and the residents of the neighbourhood. Aggidatta replied that he had taught them to pay homage to mountains, forests, parks and gardens, and trees, and that by doing so, they would be liberated from all ills of life. The Buddha's reply to Aggidatta was, "Aggidatta, people go to mountains, forests, gardens and parks, and trees for refuge when they are threatened with danger, but these things cannot offer them any protection. Only those who take refuge in the Buddha, the Dhamma and the Samgha are liberated from the round of rebirths (samsara)".

Then the Buddha spoke the above verse, at the end of the discourse Aggidatta and all his followers attained arahatship. All of them entered the Order of the bhikkhus. On that day, when the disciples of Aggidatta from Anga, Magadha and Kuru came to pay respect to him, they saw their teacher and his followers garbed as bhikkhus and they were puzzled and wondered, "Who is the more powerful? Our teacher or Samana Gotama? Our teacher must be more powerful because Samana Gotama has come to our teacher." The Buddha knew what they were thinking; Aggidatta also felt that he must set their minds at rest. So, he paid obeisance to the Buddha in the presence of his disciples, and said, "Venerable Sir! You are my teacher, I am but a disciple of yours." Thus, the audience came to realize the supremacy of the Buddha.

Hard to find is a man of great wisdom: such a man is not born everywhere. Where such a wise man is born, that family thrives happily.

# 含义 Meaning
圣者极难得, 不是每个家族都能生出圣者, 但圣者出生的家族和乐兴旺。
It is hard to find the noblest of men; he is not born everywhere nor in every clan. To whatever clan such a wise man is born, that clan prospers.

* 故事集 Story 
最高贵的人 14-193
## 阿难达 = 阿难陀 (十大弟子 / 多闻第一) 



The Story of the Question Raised by Thera Ananda 14-193
## Ananda (The ten principal disciples/ Foremost memorize in buddha teaching)
One day, Thera Ananda pondered thus: "Our Teacher has told us that thoroughbreds of elephants are born only among Chaddanta and Uposatha breeds, that thoroughbreds of horses are born only among the Sindh breed, that thoroughbreds of cattle are born only among the Usabha breed. Thus, he had talked to us only about the thoroughbreds of elephants, horses, and cattle, but not of the noblest of men (purisajanno)."

After reflecting thus, Thera Ananda went to the Buddha, and put to him the question of the noblest of men. To him the Buddha replied, "Ananda, the noblest of men is not born everywhere, he is born only among Khattiyamahasala and Brahmanamahasala, the wealthy clans of Khattiya and Brahmana."

Happy is the birth of Buddhas. Happy is the teaching of the sublime Dhamma. Happy is the unity of the Saṅgha. Happy is the discipline of the united ones.

# 含义 Meaning
诸佛出生在世间令人喜悦, 佛法在世间弘扬令人喜悦, 僧团和合令人喜悦, 比库持戒令人喜悦。
Happy is the arising of a Buddha; happy is the exposition of the Ariya Dhamma; happy is the harmony amongst the Samgha; happy is the practice of those in harmony.

* 故事集 Story 
幸福是什么 14-194




The Story of Many Bhikkhus 14-194
Once, five hundred bhikkhus were discussing the question "What constitutes happiness?" These bhikkhus realized that happiness meant different things to different people. Thus, they said, "To some people to have the riches and glory like that of a king's is happiness, to some people sensual pleasure is happiness, but to others to have good rice cooked with meat is happiness." While they were talking, the Buddha came in. After learning the subject of their talk, the Buddha said, "Bhikkhus, all the pleasures you have mentioned do not get you out of the round of rebirths. In this world, these constitute happiness: the arising of a Buddha, the opportunity to hear the Teaching of the Sublime Truth, and the harmony amongst the bhikkhus,"

Then the Buddha spoke the above verse, at the end of the discourse the five hundred bhikkhus attained arahatship.

He who reverences those worthy of reverence, whether Buddhas or their disciples; those who have overcome the impediments and have got rid of grief and lamentation.

# 含义 Meaning
供养值得供养的人 - 诸佛、诸佛弟子和克服执着、邪见与傲慢, 远离诸忧患的人.
He pays homage to those who are worthy of veneration, whether they are the Buddhas or their disciples who have overcome obstacles (to Insight Development) and have rid themselves of sorrow and lamentation.

the merit of him who reverences such peaceful and fearless Ones cannot be measured by anyone as such and such.

# 含义 Meaning
供养寂静、心无畏惧的人, 功德不可衡量。
The merit gained by such a person who pays homage to those who have been freed from moral defilements and have nothing to fear, cannot be measured by anyone, as this much or that much.

* 故事集 Story 
尊敬值得尊敬的人 14-195 & 196


(1) 装遗骸的骨塔、
(2) 供奉肖像或模仿肖像的肖像塔、
(3) 供奉袈裟、钵等遗物的遗物塔。菩提树属于遗物塔。


The Story of the Golden Stupa of Kassapa Buddha 14-195 & 196
On one occasion, while the Buddha and his followers were on a journey to Baranasi they came to a field where there was a spirit-shrine. Not far from the shrine, a brahmin was ploughing the field; seeing the brahmin the Buddha sent for him. When he arrived, the brahmin made obeisance to the shrine but not to the Buddha. To him the Buddha said, "Brahmin, by paying respect to the shrine you are doing a meritorious deed." That made the brahmin happy. After thus putting him in a favourable frame of mind, the Buddha, by his supernormal power, brought forth the golden stupa of Kassapa Buddha and let it remain visible in the sky. The Buddha then explained to the brahmin and the other bhikkhus that there were four classes of persons worthy of a stupa. They are: the Buddhas (Tathagatas) who are homage-worthy and perfectly self-enlightened, the Paccekabuddhas, the Ariya disciples, and the Universal Monarchs. He also told them about the three types of stupas erected in honour of these four classes of persons. The stupas where corporeal relics are enshrined are known as Sariradhatu cetiya; the stupas and figures made in the likeness of the above four personages are known as Uddissa cetiya; and the stupas where personal effects like robes, bowls, etc. of those revered personages are enshrined are known as Paribhoga cetiya. The Bodhi tree is also included in the Paribhoga cetiya. The Buddha then stressed the importance of paying homage to those who are worthy of veneration.

Then the Buddha spoke the above verse, at the end of the discourse the brahmin attained Sotapatti Fruition. The stupa of Kassapa Buddha remained visible for seven more days, and people kept on coming to the stupa to pay homage and obeisance. At the end of seven days, as willed by the Buddha, the stupa disappeared, and in the place of the shrine erected to the spirits, there appeared miraculously, a big stone stupa.


法句经“第十四品-佛陀品 Awakened”的编排已在2017年4月1日圆满完成。

我们常听说的 【诸恶莫作, 众善奉行, 自净其意, 是诸佛教。】 - 便来自十四品之(偈183)

其中的“自净其意”是关健字, 我琢磨这四个字有廿多年,今籍此因缘,再把这四个字整理一下, 希望能温故知新。 ~
"自"为自己,除了自己,无人可帮助自己; 在佛陀时代,连佛陀都不能亲身帮助阿难尊者(释迦牟尼佛的堂弟)成佛为例子。 《楞严经》

“净”为净化,“善”为带来现世及来世安稳的业,涅槃,能停息苦,“恶”为带来现世及来世恶趣的业。 《俱舍论》/《成唯识论》, 把恶习去除是为净化,如把污水净化。

“其意”的意为意识,如眼、耳、鼻、舌、身的前五识,第六识(又名意识), 第七识(又名意根、末那识),第八识(又名如来藏、阿赖耶识)

“自净”为行动. “意”为目标, 第八识也可称为“不生不灭如来藏心”或“真心”,可是此心已在无始劫世来被“贪,嗔,痴,慢,疑“种种”恶“所吞噬,而厚层层的包裹住而成为“妄心”, 有如一粒“钻石”被又厚又硬的石头都裹住并藏在深山中、 若抛开一切“妄心”即现“真心”,此“真心”(佛性)众生皆有,只是被种种”恶“蒙蔽了、所谓众生皆有佛性,人人皆可成佛。

1. 拜佛; 跪表达请求、道歉、感谢、尊敬,跪拜在佛前,至少暂时自我放下。 但是,拜佛是为了有所要求便不行了、 应把以往因贪,嗔,痴所想的,所说的及所做的恶业, 一却当今皆求以忏悔。

2. 念佛号; 一个佛号,如”阿弥陀佛“,若能随时随地,一心不乱和持之永恒地念佛号,可以执持善的念头与行为,放弃恶的行为。

3. 念经/抄经; 念经/抄经能使对其佛经的内容有潜移默化的作用,让意识里种下善的种子、当有机会遇到善因缘时, 能比较容易体会和了解其经之意。

4. 阅读经文; 上佛学班或参加法师讲经说法等,对佛经有更深一层的了解和领悟, 并强化和巩固对佛法的信心与认知。

5. 静坐禅修,我们的“真心”如潜在的鱼缸的污水中,“妄心”摇动不停,水的尘埃因此摇动而更加污浊以致找不到“真心”,内心聚缘摇动故昏,意识趣外奔逸故扰。 因此静坐能使缸中之水停动,经过一段时间,待尘埃渐渐落定后,水清即见“真心”,明心即能见性,所以“歇即是菩提”

6. 皈依佛,皈依法与僧,明白四圣谛【苦、集、灭、道】,八正道【正见,正思惟,正语,正业,正命,正精进,正念,正定】灭苦、可以脱离诸苦 -(偈190-192)

法句经"第十五品-乐品 Happy" 将于2017年4月15日发布。【Facebook