暇满人身中的“暇”指闲暇，即是远离了八种无暇之处，包括非人中的四种、人中的四种。

首先是转生为非人的四种：

1）地狱：恒时有寒热的痛苦，根本没有修行的空闲。
2）饿鬼：整天有饥^[1]渴的痛苦，不可能有修行的机会。
3）旁生：有愚痴和被役使的痛苦，也没有修行的机会。
4）长寿天：在四禅广果天的附近，转生于此的天人，很多大劫中一直处于禅定，没有任何意念，故也不会有机会修法。如果转生为非人中的这四处，根本没有修法的空闲。

转生为人中的四种：

1）边地：转生到偏僻的地方，佛法一点都不兴盛，在那里，人们把佛教当作神学，当作一种很奇怪的东西，甚至有些地方连三宝的名号也听不到；还有些人，虽 然生于佛法兴盛的中土，但由于家庭的关系，对佛教一无所知，这些人都没有修法的机会。

2）佛不出世：虽然没有转生到偏僻的地方，但佛没有出世，就像暗劫一 样，所以也没有修法的机会。

3）持邪见者：即使转生到佛出世的地方，但相续中生起了邪见，对佛教的所作所为不相信，这样也没有机会修法。

4）喑哑：虽然没 有生起邪见，但自己特别愚痴，怎么听经闻法也没有思维能力，这种人也没有机会修法。
　　
远离了以上八种无暇，就具足了暇满中的“暇”。暇也可理解为空闲、闲暇。

“满”是具足十种圆满——五种自圆满、五种他圆满。

首先是五种自圆满：
　　
1）转生人中：修菩提心的 所依最好是人身，如果连人身都得不到，修法的机会确实是没有的，世间上的动物哪怕再高级、再聪明，让它念一句观音心咒，也是念不来的；

2）转生到佛教兴盛 的中土：一定要转生到具足三藏十二部、四众弟子的佛教中土，否则，生于偏僻的边地，就连佛教最基本的取舍也不可能了知；

3）诸根具足：诸根就是指眼根、鼻 根、耳根等等，如果耳根不具足，则没有方法听闻佛法，眼根不具足，看不到电视屏幕和法本上的文字，鼻根不具足……。

4）业际无颠倒：很多解释为没有造五无间 罪，如果造了五无间罪，死后马上会堕入无间地狱，不可能有解脱的机会。还有一种解释是，以前是真正的修行人，后来生邪见还俗了，或者不好好学佛了，这叫做 业际颠倒，与此相反则为业际无倒。

5）对佛法有信心：佛法不可思议、甚深难测，如果你对佛教没有信心，是不可能品尝到其中妙味的。这五种自圆满，是依靠自 身因缘而具足的。

五种他圆满:

1）佛陀出世：佛陀没有出世的话，众生虽然来到世间，也没办法了知佛法的道理。

2）佛已说法：佛出世了还不行，如果没有讲法，众生也得不到真实的受益。 

3）佛法住世：如果佛法的住世期已过，比如释迦牟尼佛五千年的教期湮没，或者根本不存在善知识讲经说法的现象，法本、录像什么都没有了，那么，尽管佛陀曾 经说过法，对众生也没有利益。

4）自入圣教：虽然佛已出世并宣说佛法，佛法的住世期也没有过，但自己没有进入佛门的话，纵然佛法广大如大海，也是品尝不到 一滴的。

5）师已摄受（也有种说法是具足施主等顺缘）：入了佛门之后，一定要有善知识的悲愍摄受，否则就没有办法进行取舍。这五种他圆满，是依靠他方的条 件来具足的。

远离八种无暇、具足十种圆满，总共要具足十八种条件，才能叫做“暇满”人身。

眼见色时，不染于色；耳闻声时，不染于声；皆解脱也。

眼不著色，眼为禅门；耳不著声，耳为禅门。总而言，见色有见色性，不著常解脱；见色相者常系缚。

不为烦恼所系缚者，即名解脱，更无别解脱。

by 达摩大师

Devotion is the purest, quickest, and simplest way to realize the nature of mind and all things.

As we progress in it, the process reveals itself as wonderfully interdependent: We, from our side, try continually to generate devotion, which itself generates glimpses of the nature of mind, and these glimpses only enhance and deepen our devotion to the master who is inspiring us.

So in the end devotion springs out of wisdom: devotion and the living experience of the nature of mind become inseparable and inspire each other.

by Sogyal Rinpoche

For most of us, our natural mind or Buddha-nature is obscured by the limited self-image created by habitual neuronal patterns - which, in themselves, are simply a reflection o fthe unlimited capacity of the mind to create any condition it chooses. Natural mind is capable of producing anything, even ignorance of its own nature.

In other words, not recognizing natural mind is simply an example of the mind's unlimited capacity to create whatever it wants. Whenever we feel fear, sadness, jealousy, desire, or any other emotion that contributes to our sense of vulnerability or weakness, we should give ourselves a nice pat on the back. We've just experienced the unlimited nature of the mind.

by Yongey Mingyur Rinpoche

This momentum of practice leads us towards freedom from the cycle of birth and death. We haven't escaped from that cycle because we still insist on craving and desiring. We don't commit unwholesome or immoral acts, but doing this only means that we are living in accordance with the Dhamma of morality: for instance, the chanting when people ask that all beings not be separated from the things that they love and are fond of. If you think about it, this is very childish. It's the way of people who still can't let go.

This is the nature of human desire - desire for things to be other than the way that they are; wishing for longevity, hoping that there is no death or sickness. This is how people hope and desire, then when you tell them that whatever desires they have which are not fulfilled cause suffering, it clobbers them right over the head. What can they say? Nothing, because it's the truth! You're pointing right at their desires.

When we talk about desires we know that everyone has them and wants them fulfilled, but nobody is willing to stop, nobody really wants to escape. Therefore our practice must be patiently refined down. Those who practice steadfastly, without deviation or slackness, and have a gentle and restrained manner, always persevering with constancy, those are the ones who will know. No matter what arises, they will remain firm and unshakable.

by Ajahn Chah

「南无」这个名号是从印度梵文音译过来的，一定要念汉唐时候的音才准确，念「nā mó」，这是古音。 「南无」是恭敬礼拜的意思，亦是皈依的意思，所以此二字是恭敬之词，就是我们顶礼、敬礼、皈依、皈命等义。

『起信论』说∶信心成就──发菩提心成就，才不退菩萨位而能次第进修。

初学发菩提心，学修菩萨行的，是在修学信心的阶段。

by 印顺法师

世人心悭意固，这个悭是悭吝、舍不得，至为顽固。财物有失，则心中更增愤恨，忧怨愁苦，意无解时，

故云无能纵舍，纵舍就是放下。真肯放下， 他就得自在。学佛明白这个道理，可是还放不下。有很多人来给我诉苦，这怎么办？

我说有办法，你多听经。一年放不下，再听一年；两年放不下，再听两年，听上个十年、八年，自然就放下了。有些人听到二十年、三十年，自己差不多六、七十岁，觉悟了，放下了，来得及！你只要一放下，身心愉快。

一定要懂得，我不是饿死的命，我一文没有也饿不死，到时候自然能吃得饱；我不是冻死的命，冰天雪地我也能够度过，相信命运。古人对于这个是坚定信心，他相信自己。现在人没有信心， 对别人都怀疑。 

你自己拥有的财富，一天到晚提心吊胆，怕失掉，那又何必！为什么不拿这些财富去布施？你布施一个乡，一乡人感恩你，你布施这一个城，一个城市感恩你，那个功德多大！那么多人来照顾你，你愁什么？

by 净空法师

迷时有佛有法，悟无佛无法。何以故？

悟即是佛法。夫修道者：身灭道成。亦如甲折树。

生此业报身，念念无常，无一定法，但随念修之；亦不得厌生死，亦不得爱生死；但念念之中，不得妄想；则生证有余涅槃，死入无生法忍。

by 达摩大师

Just as a mirror enables you to check if your face is dirty, and to see where the dirt is, so, too, being constantly present in every situation and looking within at your own mind allows you to see whether or not your thoughts, words, and deeds are in accordance with the dharma.

by Dilgo Khyentse Rinpoche

如《华严经》云：“善男子，1) 汝应将自己作病人想，2) 法作妙药想，3) 善知识作名医想，4) 精进修持作医病想。”

往好处看，往大处想，往细处察，往深处解。

by 星云法师

每个人的心中都有一朵清净的莲花，都有无量的智慧——把良知、良能启发出来，则福慧果报无量！

by 证严法师

活著究竟是为了什么呢？

人的生活，是为了提升自己的质量，成长自己的品德。人从生下来开始就是无知的，一天一天长大之后，如果不提升自己，不是跟动物一样吗？既然生而为人，就要渐渐地在普通人之中，变成一个能够影响他人的普通人，这就是生命的意义。

生活，是为了成长；生命，则是将自己生命的资源与他人共享。所谓资源，就是指自己的心、头脑、身体，以及所拥有的财富。将我们各式各样的资源分享给社会，生命的价值就会跟社会、历史衔接起来，不仅能影响当代的人，对未来的人也会有影响。至于有没有名气并不是问题，与人分享，才是生命的意义和价值所在。

我们要做一个完整的人，至于要如何变得完整，就要不断地自我成长了。

by 圣严法师

The creatures that inhabit this earth-be they human beings or animals-are here to contribute, each in its own particular way, to the beauty and prosperity of the world.

by Dalai Lama

“摩诃迦叶”，摩诃是大的意思，故摩诃迦叶即大迦叶。“迦叶”译为饮光、光波，又叫大龟氏。大龟民是他的姓，因为他祖上的人修道时，看见有只大龟驮着一个图，所以就以此为姓。
 
他还被称为“头陀第一”，「头陀」是译音，意为清心寡欲，扫除世间尘垢烦恼，是佛教的苦行之一。祖师本娶跋陀罗迦卑梨耶为妻，二人皆不好五欲，志行清净，后皆皈依佛陀。大迦叶从佛出家后，受佛教化，发正智，八日即证入阿罗汉果。世尊示三乘解脱同一，分半座与迦叶。而灵山会上拈花微笑的故事，更为禅家脍炙人口之公案。对于佛法的流传，有极大的功劳。　

摩诃迦叶生于王舍城近郊之婆罗门家，加入事火沙门的团体，成为领导者。后来于释迦牟尼成道后第三年皈依佛陀，成为释迦佛的弟子，八日后即证入阿罗汉境地，为佛弟子中最无执著之念者。人格清廉，深受佛陀信赖；于佛弟子中曾受佛陀分予半座。大迦叶也曾经自言，即使佛陀没有出世，他也可以依自己的努力成为辟支佛。

佛在拘尸那涅盘时，大迦叶率领五百比丘在北方锋叉那耆国教化，得知佛入灭的消息，星夜带领弟子们赶到拘尸那城。 　　

看到佛的遗体，大家都很悲伤。唯有六群比丘之一跋难陀说：“你们何必为此伤心？佛在世时，嘴巴整天啰嗦不停，说我们这也不对，那也不好。现在他死了，我们可以自由了，今后没有人能管束我了。”迦叶听了这话心里很着急，认为当务之急，应把佛生前说的法和律整理出来，使僧团能有遵循的准则。

他怀着沉重的心情，把佛的遗体火化之后，就主持三藏圣典的结集。

<拈花微笑>

根据《大梵天王问佛决疑经》说，有一次大梵天王在灵鹫山，为了要令一切众生得大利益，请佛说法，并把一朵金色的波罗花献给佛。这时佛答应了大梵天王的请求，高升法座，却一句话不说，手里只是持着婆罗花朝大家看看。在座的人都不理解，唯有摩诃迦摩诃迦叶尊者拈花微笑叶破颜微笑。

佛很高兴地当众宣布：“我有正法眼藏，涅盘妙心，实相无相，微妙法门，咐嘱摩诃迦叶。”同时还把平素所用的金缕袈裟和钵盂授予迦叶。

这就是禅宗说的“衣钵真传”的故事。中国禅宗把摩诃迦叶列为“西天第一代祖师”。

In our lives we have two possibilities: indulging in the world or going beyond the world. The Buddha was someone who was able to free himself from the world and thus realized spiritual liberation.

In the same way, there are two types of knowledge - knowledge of the worldly realm and knowledge of the spiritual, or true wisdom. If we have not yet practiced and trained ourselves, no matter how much knowledge we have, it is still worldly, and thus cannot liberate us.

Think and really look closely! The Buddha said that things of the world spin the world around. Following the world, the mind is entangled in the world, it defiles itself whether coming or going, never remaining content. Worldly people are those who are always looking for something - who can never find enough. Worldly knowledge is really ignorance; it isn't knowledge with clear understanding, therefore there is never an end to it. It revolves around the worldly goals of accumulating things, gaining status, seeking praise and pleasure; it's a mass of delusion which has us stuck fast.

Once we get something, there is jealousy, worry and selfishness. And when we feel threatened and can't ward it off physically, we use our minds to invent all sorts of devices, right up to weapons and even nuclear bombs, only to blow each other up. Why all this trouble and difficulty?

This is the way of the world. The Buddha said that if one follows it around there is no reaching an end.

Come to practice for liberation! It isn't easy to live in accordance with true wisdom, but whoever earnestly seeks the path and fruit and aspires to Nibbāna will be able to persevere and endure. Endure being contented and satisfied with little; eating little, sleeping little, speaking little and living in moderation. By doing this we can put an end to worldliness.

If the seed of worldliness has not yet been uprooted, then we are continually troubled and confused in a never-ending cycle. Even when you come to ordain, it continues to pull you away. It creates your views, your opinions, it colors and embellishes all your thoughts - that's the way it is.

People don't realize! They say that they will get things done in the world. It's always their hope to complete everything. Just like a new government minister who is eager to get started with his new administration. He thinks that he has all the answers, so he carts away everything of the old administration saying, ''Look out! I'll do it all myself''. That's all they do, cart things in and cart things out, never getting anything done. They try, but never reach any real completion.

You can never do something which will please everyone - one person likes a little, another likes a lot; one like short and one likes long; some like salty and some like spicy. To get everyone together and in agreement just cannot be done.

All of us want to accomplish something in our lives, but the world, with all of its complexities, makes it almost impossible to bring about any real completion. Even the Buddha, born with all the opportunities of a noble prince, found no completion in the worldly life.

by Ajahn Chah

Above all, be at ease, be as natural and spacious as possible.

Slip quietly out of the noose of your habitual anxious self, release all grasping, and relax into your true nature. Think of your ordinary emotional, thought-ridden self as a block of ice or a slab of butter left out in the sun.

If you are feeling hard and cold, let this aggression melt away in the sunlight of your meditation. Let peace work on you and enable you to gather your scattered mind into the mindfulness of calm abiding, and awaken in you the awareness and insight of clear seeing. And you will find all your negativity disarmed, your aggression dissolved, and your confusion evaporating slowly like mist into the vast and stainless sky of your absolute nature.

by Sogyal Rinpoche

人们不幸福的原因：放不下，想不开，看不透，忘不了。

人们幸福的原因：放得下，想得开，看得透，忘得了。

by 印顺法师

Parents and teachers put a lot of time and money into teaching children science, arithmetic, literature, geography, geology, and computers.

But do we ever spend any time teaching them how to be kind? Do we have any courses in kindness? Do we teach kids how to work with their own negative emotions and how to resolve conflicts with others?

I think this is much more important than the academic subjects. Why? Children may know a lot, but if they grow up to be unkind, resentful, or greedy adults, their lives will not be happy.

by Thubten Chodron

有钱时不必得意，没钱时也不必悲哀，反正福到财至，福消财散。 今天我们能居住在平安富足的土地上，应庆幸我们有共同的福业，才能共生福地。既然是共同的福报，这福报的来源，应该感谢彼此过去生中所播种的善因，常生布施的欢喜心。

贫病众生的苦难，不外是饥、寒、病痛等几种因素，要真正发挥长情大爱，必须对众生起怜悯心，身体力行慈、悲、喜、舍来救护一切：饥饿者给米饭，受寒者给衣物，病痛者送医疗，使他们欢喜满足。

富有的众生也有缺乏之苦，那就是精神上的空虚。富有者容易患有骄傲、瞋怒、贪婪的毛病。因为有钱，生活讲究享受，在纸醉金迷的人生中，抽不出时间静思自省，既没有佛法的甘露滴入他们干燥的心田，又怎能获得滋润，长出智慧之芽呢？更有些为富不仁的人，只会把财产点滴不漏地存放着，就像把稻谷囤积在仓库中不用一样，无法真正发挥功能。

钱财是身外之物，既然是身外之物，也就有聚散的时候：因此，有钱时不必得意，没钱时也不必悲哀，反正福到财至，福消财也散，一切都要看个人曾经播下多少善种子而定。所以我们应珍惜这分福报，好好地利用它，随分随力发挥大爱的精神，造福人群。

by 证严法师

摘录于<维摩诘经>

即时月盖王子行诣药王如来，稽首佛足，却住一面，白佛言：‘世尊，诸供养中，法供养胜。云何名为法之供养？’

佛言：‘善男子，法供养者，诸佛所说深经，一切世间难信难受，微妙难见，清净无染，非但分别思惟之所能得。菩萨法藏所摄，陀罗尼印印之，至不退转，成就六度，善分别义，顺菩提法，众经之上。入大慈悲，离众魔事及诸邪见，顺因缘法。无我、无人、无众生、无寿命。空、无相、无作、无起。能令众生坐于道场而转法轮，诸天、龙神、乾闼婆等所共叹誉。能令众生入佛法藏，摄诸贤圣一切智慧。说众菩萨所行之道，依于诸法实相之义。明宣无常、苦、空、无我、寂灭之法，能救一切毁禁众生。诸魔外道及贪著者，能使怖畏，诸佛贤圣所共称叹。背生死苦，示涅槃乐，十方三世诸佛所说。

若闻如是等经，信解、受持、读诵，以方便力为诸众生分别解说，显示分明，守护法故，是名法之供养。又于诸法如说修行，随顺十二因缘，离诸邪见，得无生忍。决定无我，无有众生，而于因缘果报无违无诤，离诸我所。依于义，不依语；依于智，不依识；依了义经，不依不了义经；依于法，不依人。随顺法相，无所入，无所归。无明毕竟灭故，诸行亦毕竟灭；乃至生毕竟灭故，老死亦毕竟灭。作如是观，十二因缘无有尽相，不复起相，是名最上法之供养"

******

摘录于<普贤行愿品>

善男子！诸供养中，法供养最。所谓如说修行供养，利益众生供养，摄受众生供养，代众生苦供养，勤修善根供养，不舍菩萨业供养，不离菩提心供养。

善男子！如前供养无量功德，比法供养一念功德，百分不及一，千分不及一，百千俱胝那由他分、迦罗分、算分、数分、喻分、优波尼沙陀分，亦不及一。何以故？以诸如来尊重法故。以如说行，出生诸佛故。

若诸菩萨行法供养，则得成就供养如来。如是修行，是真供养故。此广大最胜供养，虚空界尽，众生界尽，众生业尽，众生烦恼尽，我供乃尽，而虚空界乃至烦恼不可尽故，我此供养亦无有尽。念念相续，无有间断，身语意业，无有疲厌。

心即是佛，放下即成之理，至圆至妙。

by 虚云法师

Look at the actual nature of harm itself: it is ungraspable. Like a drawing made on the water´s surface. When you truly experience that, resentment vanishes of its own accord. As soon as the fiery waves of thoughts subside, everything becomes like empty sky, which has nothing to gain and nothing to lose.

by Dilgo Khyentse Rinpoche

迷时六识五阴皆是烦恼生死法，悟时六识五阴皆是涅槃无生死法。

修道人不外求道。何以故？

知心是道；若得心时，无心可得；若得道时，无道可得。若言将心求道得者，皆名邪见。

by 达摩大师

每个人都有无限的潜能，就像能源藏在海底，藏在深山里，需要开发才能显现出来。当初佛陀开悟的时候曾说：大地众生皆有如来智能德相，人人皆能成佛。人都能成佛了，还有什么不能的呢？所以每个人都有无限的潜能，只待自己开采、发挥。

如何发展我们的潜能呢？

一、肯定生命价值：我们的生命有无限的价值，我们不要以为自己只有五尺、六尺之躯，能有多少能力？能有多少作为？其实生命里面有无限的价值，即使小小一个平民百姓也能旋转乾坤，有时小兵也能立大功。所以我们要肯定自己，相信自己，可以为国家社会做出很大的贡献，为自己成就很大的事业。

二、诚实评估自己：我们自己平时应该不断地衡量自己、评估自己，看看自己能发挥多少潜能，能尽多少力量。自己不必有所保留，也不必有所顾忌，只要客观的评估自己，然后尽情地发挥自己。

三、涵养清明心境：人往往沉迷于世间物欲，迷惑于世间的情感，把自己的真心本性蒙蔽了。现在我们要清除自己心灵上的尘埃、污秽，要涵养我们清净的心灵，如此才能把自我的潜能显现出来。

四、勇于面对现实：有的人常常慨歎世态炎凉，人情冷暖，觉得很难在社会上立足，觉得现实太残酷了。其实只要我们以一颗平常心处世，只要我们把自我潜能发挥出来，只要我们做好自我的价值评估，然后勇敢的面对现实，如何悠游自在的生活？就看我们有没有信心，有没有勇气面对现实，面对问题。

by 星云法师

八不中道，佛教术语，又称作八不中观，语出于龙树论师所造《中论》颂文之中。

「八不」的内容，即是
「不生」「不灭」，
「不断」「不常」，
「不一」「不异」，
「不去」「不来」。

Where ignorance is our master, there is no possibility of real peace.

by Dalai Lama

让心灵充满阳光：

以惭愧的心观照自我，
以敬畏的心对待万物，
以觉悟的心改变命运，
以慈悲的心关爱众生，
以宽容的心拥抱世界，
以奉献的心成就人生。

by 印顺法师

Taking care of the environment that we share with other living beings is part of the practice of loving kindness.

by Thubten Chodron

佛陀曾向弟子们说，人生是烦恼的病源，看开了其实什么烦恼都没有！可是，凡人偏偏要往烦恼的方向去钻。大家必须了悟富贵、学识全属虚幻。

佛陀未出家之前，身为国王的继承人悉达多太子，所以佛向弟子说：「如果是论家势，我以前住的皇宫是三时殿，一年之中，春天就住在舒适的春殿；冬天住在温暖的冬殿；夏天又有清凉的夏殿；要出门还有人帮我拿白伞，并且有人为我开道护卫，而且马车是上等的装饰，还有最强壮的白马等。仅管出入有这么多人侍奉又这么享受，但是人生的老病死我能躲过吗？」

佛陀继续说：「正当享乐时，觉得人生很可爱，但是若想到老病死则又非常惶恐，未来必须面对这些问题，要用什么方法解决呢？还有要用什么方法才能彻底解除人我是非？如果无法破除这些无底洞般的烦恼，就无法解开老病死的问题。所以我先解脱诱人的富贵荣华生活，离开王宫、辞亲割爱，将内心第一关的欲念大患解除，然后历尽大自然的风霜寒冻，从中体会无常之理。」

佛陀又说：「由春、夏、秋、冬的变化中，我静定专心地探讨生、老、病、死的生理问题，然后又观照自心的生、住、异、灭的心理，并透彻体悟宇宙的物理等问题之后，终于解脱一切束缚。」

佛陀证道后，觉悟「人性平等」、「心、佛、众生三无差别」的道理！不只是人与人之间平等，宇宙大地之间，所有的生命都是平等，也就是「蠢动含灵皆有佛性」。

by 证严法师

「但已有者，又惧其无，亦复同忧。」

这底下两句话说得好，「欲海难填，患得患失，故云有无同忧。」

我们要学佛，特别是真的要想往生极乐世界，往生极乐世界实际上就是移民，我们移民到极乐世界，我们亲近阿弥陀佛，那你要想到，这个世间的东西一样都带不走。能带的是什么？能带的是德行、善功，就是你修善的功德可以 带走，你的德行能带得走，别的一样都带不走。那你就要知道，趁现在寿命还在的时候，努力修善。

这桩事情重要，哪个地方有缘就帮他做，不要有分别心，不要有执著，没有私心。一切众生本来是佛，一切众生有缘都要帮助，这是我们应该做的。无论在什么地方，遇到有缘人，能听得进去，就要好好劝他。他听不进去没关系，「一历耳根，永为道种」，他阿赖耶识里已经种了种子下去。我跟布希见面，也给他谈这些，马哈迪问我，他能听得进去吗？我说至少他还没有反对我。我离开他回到澳洲，一个半月之后他寄一张签名的照片送给我。

我说如果他要是我对他说话他感-觉到讨厌，他就不会有这个动作，他把照片送给我，还亲自签名。善言，我们态度诚恳、真诚，纵然与他当前的利害有冲突，他也不会反对。这在佛法讲，种种，种种子，来生后世遇-到缘，这个种子会发芽，他就真的会接受。所以缘不能错过， 遇到这个缘要给他下种子。

by 净空法师

<佛说宝生陀罗尼经>

西天译经三藏朝散大夫试鸿胪少卿传法大师臣施护奉　诏译

曩谟(引)啰怛曩(二合)啰湿弥(二合)赞捺啰(二合)钵啰(二合)底曼尼哆尾儞焰(二合)帝(引)惹具世湿嚩(二合)啰(引)罗(引)惹野怛他(引)誐 哆(引)野(引)啰贺(二合)帝(引)三藐三没驮(引)野怛儞也(二合)他啰怛儞(二合引)啰怛儞(二合引)啰怛曩(二合)吉啰尼啰怛曩(二合)钵啰(二 合)底曼腻帝啰怛曩(二合)三婆尼(引)啰怛曩(二合)钵啰(二合)鼻(引)啰怛努(二合引)讷誐(二合)帝(引)娑嚩(二合引)贺(引)

若有众生。于此如来陀罗尼名号受持供养。彼人生生得转轮位。成就梵行具大神通。获十种陀罗尼。复值恒河沙等诸佛如来而无虚妄。经俱胝劫不入轮回路。不断菩 提种不失菩提心。永灭一切罪得报身如来。

若人持诵满一七日。是人当得天眼清净。

若人耳闻恒复忆念。是人决定当得菩提。于过去世所作善根亦得现前。

若传一人 所有无间罪业。悉得除灭永断轮回。是人不被水火盗贼之所侵害。而复诸根不缺众病不生鬼魅不着。众所爱敬于当来世受持如来微妙之法供养诸佛。

若人闻已心喜礼 拜赞叹。是人功德无量无边。于生生中口出妙香广一由旬。身毛孔中恒有光明常自照曜。常作如来胜利之事如阿难陀。具如是不可思议功德。

迷时有罪，解时无罪。何以故？

罪性空故。若迷时无罪见罪，若解时即罪非罪。

何以故？罪无处所故。经云：诸法无性，真用莫疑，疑即成罪。何以故？

罪因疑惑而生。若作此解者，前世罪业即为消灭。

by 达摩大师

To bring about a true change in your attitudes is hard at first. But if you understand the meaning behind this mind training, and keep on trying to apply it, you will find that it helps you in every difficult situation, just as a well-designed vehicle can travel any distance quickly with ease.

by Dilgo Khyentse Rinpoche

With even a little intuitive wisdom, we will then be able to see clearly through the ways of the world. We will come to understand that everything in the world is a teacher. Trees and vines, for example, can all reveal the true nature of reality. With wisdom there is no need to question anyone, no need to study. We can learn from nature enough to be enlightened, as in the story of King Mahajanaka, because everything follows the way of truth. It does not diverge from truth.

Associated with wisdom are self-composure and restraint which, in turn, can lead to further insight into the ways of nature. In this way, we will come to know the ultimate truth of everything being ''anicca-dukkha-anattā''2. Take trees, for example; all trees upon the earth are equal, are One, when seen through the reality of ''anicca-dukkha-anattā''. First, they come into being, then grow and mature, constantly changing, until they die finally die as every tree must.

In the same way, people and animals are born, grow and change during their life-times until they eventually die. The multitudinous changes which occur during this transition from birth to death show the Way of Dhamma. That is to say, all things are impermanent, having decay and dissolution as their natural condition.

If we have awareness and understanding, if we study with wisdom and mindfulness, we will see Dhamma as reality. Thus, we sill see people as constantly being born, changing and finally passing away. Everyone is subject to the cycle of birth and death, and because of this, everyone in the universe is as One being. Thus, seeing one person clearly and distinctly is the same as seeing every person in the world.

In the same way, everything is Dhamma. Not only the things we see with our physical eye, but also the things we see in our minds. A thought arises, then changes and passes away. It is ''nāma dhamma'', simply a mental impression that arises and passes away. This is the real nature of the mind. Altogether, this is the noble truth of Dhamma. If one doesn't look and observe in this way, one doesn't really see! If one does see, one will have the wisdom to listen to the Dhamma as proclaimed by the Buddha.

Where is the Buddha?

The Buddha is in the Dhamma.

Where is the Dhamma?

The Dhamma is in the Buddha.

Right here, now!

Where is the Sangha?

The Sangha is in the Dhamma.

The Buddha, the Dhamma and the Sangha exist in our minds, but we have to see it clearly. Some people just pick this up casually saying, ''Oh! The Buddha, the Dhamma and the Sangha exist in my mind''. Yet their own practice is not suitable or appropriate. It is thus not befitting that the Buddha, the Dhamma and the Sangha should be found in their minds, namely, because the ''mind'' must first be that mind which knows the Dhamma.

Bringing everything back to this point of Dhamma, we will come to know that, in the world, truth does exist, and thus it is possible for us to practice to realize it.

For instance, ''nāma dhamma'', feelings, thoughts, imagination, etc., are all uncertain. When anger arises, it grows and changes and finally disappears. Happiness, too, arises, grows and changes and finally disappears. They are empty. They are not any ''thing''. This is always the way of all things, both mentally and materially. Internally, there are this body and mind. Externally, there are trees, vines and all manner of things which display this universal law of uncertainty.

Whether a tree, a mountain or an animal, it's all Dhamma, everything is Dhamma. Where is this Dhamma? Speaking simply, that which is not Dhamma doesn't exist. Dhamma is nature. This is called the ''Sacca Dhamma'', the True Dhamma. If one sees nature, one sees Dhamma; if one sees Dhamma, one sees nature. Seeing nature, one know the Dhamma.

And so, what is the use of a lot of study when the ultimate reality of life, in its every moment, in its every act, is just an endless cycle of births and deaths? If we are mindful and clearly aware when in all postures (sitting, standing, walking, lying), then self-knowledge is ready to be born; that is, knowing the truth of Dhamma already in existence right here and now.

by Ajahn Chah

<佛说疗痔病经>
唐三藏法师义净 译
 
如是我闻。一时薄伽梵在王舍大城竹林园中。与大比丘众。五百人俱。时有众多比丘。身患痔病。形体羸瘦。病苦萦缠。於日夜中。极受忧恼。时具寿阿难陀。见是事已。诣世尊所。顶礼双足。在一面立。白佛言。世尊。今王舍城。 多有比丘身患痔病，形体羸瘦，病苦萦缠，於日夜中，极受忧恼。世尊，此诸病苦云何救疗。尔时佛告阿难陀，汝可听此疗痔病经，读诵受持，系心勿忘，亦於他 人，广为宣说，此诸痔病，悉得除殄。所谓风痔、热痔、阴痔、三合痔、血痔、腹中痔、鼻内痔、齿痔、舌痔、眼痔、耳痔、顶痔、手足痔、脊背痔、 粪门痔、遍身肢节所生诸痔。如是痔瘘，悉皆干燥，堕落消灭。必瘥无疑，皆应诵持，如是神咒。即说咒曰
　　 
“怛侄他 頞阑帝 頞蓝谜 室利鞞 室里室里 摩羯失质 三婆跋覩 莎诃” 　　

阿难陀，於此北方有大雪山王，中有大娑罗树，名曰难胜。有三种华。一者初生。二者圆满。三者干 枯。犹如彼华，干燥落时，我诸比丘所患痔病，亦复如是，勿复出血，亦勿脓流，永除苦痛，悉皆平复，即令干燥。又复若常诵此经者，得宿命住智，能忆过去七生 之事，咒法成就莎诃，又说咒曰 　　

“怛侄他 苫谜苫谜 舍苫谜 苫末泥 舍苫泥 莎诃” 　　

佛说是经已，时具寿阿难陀，及诸大众。皆大欢喜，信受奉行。

If you have compassion in your everyday life, you collect the most extensive merit and purify much negative karma in a very short time. Many lifetimes, many eons of negative karma get purified.

by Lama Zopa Rinpoche

Ultimately, happiness comes down to choosing between the discomfort of becoming aware of your mental afflictions and the discomfort of being controlled by them.

by Yongey Mingyur Rinpoche

If we develop the awareness that all beings are equal and therefore everyone's happiness is important, then automatically, we won't be so selfish. We'll see that it's not essential to always get our own way. We can happily give something up to make others happy, because their happiness is important.

by Thubten Chodron

佛性是佛的性德，人的佛性，即人类特性中，可以引发而向佛的可能性。说人有佛性，如说木中有火性一样，并非木中已有了火光与热力的发射出来。

by 印顺法师

这个微妙义。圣凡本来同。所说不同者。麻外错求绳。 心已法法通。雨后山色浓。了知境缘幻。涅槃生死融。

by 虚云法师

佛有十种名号，即如来、应供、正遍知、明行足、善逝、世间解、无上士、调御丈夫、天人师、佛世尊。

1) 如来，成实论谓乘如实之道而来，而成正觉，故名如来。又大论谓佛如自安稳之道而来，此佛亦如是而来，故名如来。

2) 应供，应于人天之供养，故名应供。

3) 正遍知，正遍知一切之法，故名正遍知。

4) 明行足，三明之行具足，故名明行足。

5) 善逝，又曰好去好去，以一切智为大车，行八正道而入涅槃，故名善逝。

6) 世间解，能解世间之有情非情事，故名世间解。

7) 无上士，在诸法中，如涅槃无上，在一切众生中，佛亦无上，故名无上士。

8) 调御丈夫，佛某时以柔软语，某时以苦切语，能调御丈夫，使入善道，故名调御丈夫。

9) 天人师，佛为人及天之导师，能教示其应作不应作，故名天人师。

10) 佛世尊，佛陀译言知者或觉者，世尊者，为世尊重之义。

<文殊师利所问经>

尔时文殊师利白佛言。世尊。余佛世界诸佛现在。有人于此欲见彼佛。当云何得见。

佛告文殊师利。若能专念如来十号。佛于彼人常在不灭。亦得当闻诸佛说法。并见彼佛现在四众。增长寿命无诸疾病。

云何十号？

谓如来,应供,正遍知,明行足,善逝,世间解,无上士,调御丈夫,天人师,佛,世尊。文殊师利。念十号者。先念佛色身具足相好。又念法身寿命无尽。当作是念。佛非色身佛是法身。以执取以坚取见佛如虚空。乐虚空故知一切法义。文殊师利。如须弥山由乾陀山伊沙陀山须陀梨山珂罗底迦山阿输迦罗山毗那多山尼民陀罗山斫迦罗山。如是等山悉是障碍。若人一心念佛十号。此等诸山不能为障。何以故。以正念故佛威神故。复次文殊。念佛十号犹如虚空。以知如虚空故无有过失。以不失故得无生忍。如是依名字增长正念。见佛相好正定具足。具足定已见彼诸佛。如照水镜自见其形。彼见诸佛亦复如是。此谓初定。复次如一佛像现镜中分明。见十方诸佛亦如是分明。从此以后常正念思惟必有相起。以相起故常乐见佛。作此念时诸佛即现。亦不得神通亦不往彼世界。唯住此处见彼诸佛。闻佛说法得如实义。

一般学佛的人常常思考：要怎样才能解脱生死？而我倒是比较注重现在的人生；既然来人间，我们应该用心探讨生命的价值在哪里？我们能为社会人群做些什么？

佛陀告诉弟子们：“人身难得”，的确是难得此人身啊！我们既得人身，就要尽力为人群付出，这样才是真正的人生。

几年前，有位太太告诉我说她很痛苦，因为她的先生往生了，她恨不得也陪着他走。

我问她：“你先生从事何种工作？几岁往生？”她告诉我：“我先生是医师，六十岁往生。”

她又说：“师父，我先生是一位很好的医师，别人每天工作八个钟头，我先生差不多工作十六个钟头，因为他一大早起来就开始一直忙着治疗患者，有时连吃饭的时间也没有。晚上常常十一、二点才休息，如果半夜有人来求诊也不拒绝。”

他一天工作十多个钟头，时时为患者付出，确实是位好医师。这位太太泪流满面地问：“好人的命会比较长，为什么他六十岁就往生了？”

我说：“生命价值的判定，在于对生命如何运用。你的先生已经充分运用生命，别人每天工作八个钟头，他则是为人群服务十六个钟头，所以他的生命价值是别人的双倍。以此观点计算，他的寿命不只六十岁，起码也有八十岁，你应该为他欢喜、为他祝福。”

她本来泪如雨下，听了这番话后，展露了笑容，眼神也散发光芒。她说：“我知道了，我先生的生命已充分运用，他的人生确实很有价值！”

人来到世间，要为服务人群而生活，千万不可无所事事，或者只做一些危害社会人群的事。

该付出时尽心尽力去付出，看到接受我们帮助的人解脱了苦难，我们就会很欢喜；如此才能脱离自私、贪求的烦恼。

总之，时刻照顾好自己的心，把握每分每秒，尽最大的力量为人群服务，才能真正发挥人生的价值。大家要时时刻刻多用心啊！

by 证严法师

众生心生，则佛法灭；众生心灭，则佛法生。

心生则真法灭，心灭则真法生。

已知一切法各各不相属，是名得道人。知心不属一切法，此人常在道场。

by 达摩大师

Be kind whenever possible. It is always possible.

by Dalai Lama

If we always turn our mind to virtue, we always experience happiness as a result.

by Lama Zopa Rinpoche

At present, the Buddha, the real Buddha, is still living, for He is the Dhamma itself, the ''Sacca Dhamma''. And ''Sacca Dhamma'', that which enables one to become Buddha, still exists. It hasn't fled anywhere! It gives rise to two Buddhas: one in body and the other in mind.

''The real Dhamma'', the Buddha told Ananda, ''can only be realized through practice''. Whoever sees the Buddha, sees the Dhamma. And how is this? Previously, no Buddha existed; it was only when Siddhattha Gotama3 realized the Dhamma that he became the Buddha. If we explain it in this way, then He is the same as us. If we realize the Dhamma, then we will likewise be the Buddha. This is called the Buddha in mind or ''Nāma Dhamma''.

We must be mindful of everything we do, for we become the inheritors of our own good or evil actions. In doing good, we reap good. In doing evil, we reap evil. All you have to do is look into your everyday lives to know that this is so. Siddhattha Gotama was enlightened to the realization of this truth, and this gave rise to the appearance of a Buddha in the world. Likewise, if each and every person practices to attain to this truth, then they, too, will change to be Buddha.

Thus, the Buddha still exists. Some people are very happy saying, ''If the Buddha still exists, then I can practice Dhamma!'' That is how you should see it.

The Dhamma that the Buddha realized is the Dhamma which exists permanently in the world. It can be compared to ground water which permanently exists in the ground. When a person wishes to dig a well, he must dig down deep enough to reach the ground water. The ground water is already there. He does not create the water, he just discovers it. Similarly, the Buddha did not invent the Dhamma, did not decree the Dhamma. He merely revealed what was already there. Through contemplation, the Buddha saw the Dhamma. Therefore, it is said that the Buddha was enlightened, for enlightenment is knowing the Dhamma. The Dhamma is the truth of this world. Seeing this, Siddhattha Gotama is called ''The Buddha''. And the Dhamma is that which allows other people to become a Buddha, ''One-who-knows'', one who knows Dhamma.

If beings have good conduct and are loyal to the Buddha-Dhamma, then those beings will never be short of virtue and goodness. With understanding, we will see that we are really not far from the Buddha, but sitting face to face with him. When we understand the Dhamma, then at that moment we will see the Buddha.

If one really practices, one will hear the Buddha-Dhamma whether sitting at the root of a tree, lying down or in whatever posture. This is not something to merely think about. It arises from the pure mind. Just remembering these words is not enough, because this depends upon seeing the Dhamma itself, nothing other than this. Thus we must be determined to practice to be able to see this, and then our practice will really be complete. Wherever we sit, stand, walk or lie, we will hear the Buddha's Dhamma.

In order to practice his teaching, the Buddha taught us to live in a quiet place so that we can learn to collect and restrain the senses of the eye, ear, nose, tongue, body and mind. This is the foundation for our practice since these are the places where all things arise, and only in these places. Thus we collect and restrain these six senses in order to know the conditions that arise there. All good and evil arise through these six senses. They are the predominant faculties in the body. The eye is predominant in seeing, the ear in hearing, the nose in smelling, the tongue in tasting, the body in contacting hot, cold, hard and soft, and the mind in the arising of mental impressions. All that remains for us to do is to build our practice around these points.

The practice is easy because all that is necessary has already been set down by the Buddha. This is comparable to the Buddha planting an orchard and inviting us to partake of its fruit. We, ourselves, do not need to plant one.

Whether concerning morality, meditation or wisdom, there is no need to create, decree or speculate, because all that we need to do is follow the things which already exist in the Buddha's teaching.

Therefore, we are beings who have much merit and good fortune in having heard the teachings of the Buddha. The orchard already exists, the fruit is already ripe. Everything is already complete and perfect. All that is lacking is someone to partake of the fruit, someone with faith enough to practice!

We should consider that our merit and good fortune are very valuable. All we need to do is look around to see how much other creatures are possessed of ill-fortune; take dogs, pigs, snakes and other creatures for instance. They have no chance to study Dhamma, no chance to know Dhamma, no chance to practice Dhamma. These are beings possessed of ill-fortune who are receiving karmic retribution. When one has no chance to study, to know, to practice Dhamma, then one has no chance to be free from Suffering.

As human beings we should not allow ourselves to become victims of ill-fortune, deprived of proper manners and discipline. Do not become a victim of ill-fortune! That is to say, one without hope of attaining the path of Freedom to Nibbāna, without hope of developing virtue. Do not think that we are already without hope! By thinking in that way, we would then become possessed of ill-fortune the same as other creatures.

We are beings who have come within the sphere of influence of the Buddha. Thus we human beings are already of sufficient merit and resources. If we correct and develop our understanding, opinions and knowledge in the present, then it will lead us to behave and practice in such a way as to see and know Dhamma in this present life as human beings.

We are thus different from other creatures, beings that should be enlightened to the Dhamma. The Buddha taught that at this present moment, the Dhamma exists here in front of us. The Buddha sits facing us right here and now! At what other time or place are you going to look?

If we don't think rightly, if we don't practice rightly, we will fall back to being animals or creatures in Hell or hungry ghosts or demons4. How is this? Just look in your mind. When anger arises, what is it? There it is, just look! When delusion arises, what is it? That's it, right there! When greed arises, what is it? Look at it right there!

By not recognizing and clearly understanding these mental states, the mind changes from being that of a human being. All conditions are in the state of becoming. Becoming gives rise to birth or existence as determined by the present conditions. Thus we become and exist as our minds condition us.

by Ajahn Chah

第一戒，不杀生。简说：不杀害一切有情生命。
第二戒，不偷盗。简说：未经物主允许不取为己有。
第三戒，不非梵行（不淫）。简说：不与人、非人等行淫事。
第四戒，不妄语。简说：不说虚妄之事，尤其是大妄语－－未证言证。
第五戒，不饮酒。简说：不沾染麻醉神智之物品，含菸、酒、毒品。
第六戒，不着华鬘好香涂身。简说：不可打扮华丽，不可在身上涂抹高级的香 油、香水、精油等物。
第七戒，不歌舞观听。简说：不可观看聆听唱歌、跳舞、戏剧等相类似的声光 视听娱乐。
第八戒，不坐高广大床上。简说：坐卧起居不可使用宽大舒适的床、椅。
第九戒，不非时食。简说：也称为「过午不食」，即是过了中午之后不得吃饭、 用食。
第十戒，不捉钱金银宝物。简说：不拥有、不追求、不藏匿金钱珍宝等财产。

Each of us feels 'My happiness is more important than anyone else's. But if we ask ourselves, 'Why?' we can't find a good reason. Slowly, we can come to see that we aren't the most important person in the world, that it is the selfish attitude which propels us to aggressively seek our own happiness at the expense of others' well-being.

by Thubten Chodron