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

三千年前佛所说的，三千年后的今天被科学家证实，你能不佩服吗？你还能不相信吗？

将来对佛法具足诚信的人是谁？是科学家，他们对世尊真佩服，一点不怀疑。为什么？早在科学-，比科学早了三千年，而且他的境界现在科学还不能完全达到，还只是一少部分。

佛法确实太圆满，太高深！我们要问，佛怎么知道的？科学家发现的是这么多年科学经验的累积，一代一代这些机器不断在发明，精密的仪器帮助你观 察。佛怎么知道？佛从禅定当中知道的，他不需要用仪器，用定功。什么叫定功？放下就是。真如一尘不染，真如就是真心，禅定就是真心现前，真心能生能现，它 怎么会不知道！哪有不知道的道理！

阿赖耶识的四分，里头有一个证自证分，证自证分就是明了。自证分好像一盏灯，证自证分是这个灯的光，你看这灯的光能照外面境界，也照到自己这盏灯，它也照到，内外通照，它怎么不知道！由此可知，定是真正的枢纽。我们要不要修定？跟诸位说，与真如相应的全是禅定，八万四千法门就是八万四千种不同的方法修禅定，我们念佛是不是？是。大家现在有很多误会，一提到禅定，一定就是打坐面壁，这叫禅定，错了，打坐面壁是八万四千种里头的一种。

八万四千种的方法，它的原理原则是不变，就一个，什么？放下执著、分别、起心动念，就这个。佛说出这么多方法是善巧方便，你看，修行确实一个方向、一个目标，到最后全是殊途同归，回归到自性，回归到真如。

by 净空法师

有智慧的人是没有烦恼的。在日常生活中，要时时调伏自己的心念。发现自己在失望、生气、悲伤、嫉妒、怨恨时，要立刻设法化解这些情绪；发现自己在计较、比较、贡高我慢时，要立刻平衡自己的心态。

我们要学习做一个有自知之明的智者；最愚痴的是，明明知道有智慧的人没有烦恼 ，却又自寻烦恼。

不过，当你体认到自己的智慧不足时，智慧已经在无形中增长了，所以自认愚痴，便是与智慧相应。

譬如听到医生宣判你活不过一个星期，如果你能够在未死之前，尽一切努力，使自己活得更有意义，这是智慧。

如果因为知道即将死亡而害怕恐惧、精神失控、自恼恼人，或者绝望地等死，则是愚痴。

by 圣严法师

古德云：「爱不重不生娑婆。」爱是生命的根源，根据佛教的「十二因缘」说明，人因为有情爱，所以轮回生死；人因为有情感，因此称为「有情众生」。情爱并非专指男女之间的爱情，举凡父母与子女之间的亲情、朋友之间的友情、同胞之间的袍泽之情、忠臣爱国之情等，都是情爱的表现，乃至个人的兴趣、爱好，也是一种情感。

感情既是人类与生俱来的本能，因此只要合乎法律、道德，都是佛教所容许。佛教并不排斥感情，但却主张以慈悲来升华感情，以般若来化导感情。佛教鼓励夫妻之间要相亲相爱，亲子之间要互敬互谅，朋友之间要相互惜缘，进而做到「无缘大慈，同体大悲」，亦即将一己的私爱，升华为对一切众生的慈悲。

例如：佛陀为父担棺、上升忉利天为母说法等，证明佛教对于合乎情法的世间人伦，并未否定和排斥。又佛陀为阻止琉璃王攻打祖国，因此静坐路中，以「亲族之荫胜余荫」，感动琉璃王退兵；佛陀对弟子的爱护，诸如为患病比丘看病、为阿那律穿针，乃至佛陀的本生谭，遍载佛陀累世修行慈悲的事迹。因此，《涅槃经》说：「慈即如来，如来即慈。」

慈悲是人类情感净化的善美境界。过去一般人的观念里，出家人割爱辞亲，离俗舍世，是不孝而且无情。事实上，佛教上自教主佛陀，乃至历代高僧大德，都是本著「无缘大慈，同体大悲」的精神，把对亲人的小爱升华为对众生的大慈悲。例如佛陀成道后，对耶输陀罗说：「耶输陀罗！请你谅解我的做法，我虽然对不起你个人，但我对得起一切众生。现在，我终于修满了历劫的愿望，成就了佛陀，我以广度众生为我的志愿，请你为我欢喜。」佛陀的慈悲，已然超越世间的情爱，甚至后来耶输陀罗也出家修道。所以，真正爱护一个人，是引导他趋向正道，帮助他日臻成熟，而不局限于形体上的长相厮守。

佛陀对亲人如此，对于冤家仇敌也是一样，佛陀常说：「提婆达多是我的善知识，是我的增上缘。」佛陀的爱是建立在「怨亲平等」、「无缘大慈，同体大悲」之上。佛门中许多感人肺腑的孝行，如目犍连救母、道济侍亲必躬、陈尊宿编织蒲鞋孝养母亲，无著感化胞弟世亲，广传大乘；裴休送子出家，并作〈送子出家警策箴〉，惕励其子以求道为贵；惠心沙弥之母，勉其用功道业，不以皇帝赏赐为荣，不以母亲一人为念等，皆是化私爱为大爱的至真至善的感情，更是情爱净化的高度显扬。又如马尔巴为成就密勒日巴，运用各种善巧方便，付出无比的心血加以调教。这种恨铁不成钢，陶铸后学的发心，就是来自慈悲的力量。因此，人类的情爱，除了儿女私情，更有舍弃个人贪欲的无限慈悲。

情爱人人需要，但是情爱有染污的，有纯洁的；有占有的，有奉献的。情感如水，「水能载舟，也能覆舟」，情感处理得当，则不失为一种鼓励向上的力量。爱如冬阳，可以溶化冰雪寒霜，可以激发人性的真善美；但是，如果爱得不当，譬如爱的对象不对、观念不对、方法不对；爱得不正常、不应该，则不但会使双方产生烦恼痛苦，甚至因爱生恨，导致身败名裂，丧生灭顶。因此，佛教认为染污、占有、自私、执著的情感是学佛者的障道因缘。所谓「爱河千尺浪，苦海万重波」，我们必须慎思！

然而，「法非善恶，善恶是法」，感情处理不当，固然能障碍道业，但是「爱的净化是慈悲，爱的提升是智慧」，如果能将爱升华为慈悲，则「慈息贪欲，悲止瞋恚」；又《增一阿含经》说：「诸佛世尊，成大慈悲，以大悲为力，弘益众生。」

慈悲是诸佛菩萨度众不倦的原动力，人人若能以慈悲相待，则一切众生皆得福乐，世界必能和平。因此，佛教主张：「以智化情」、「以慈作情」、「以法范情」、「以德导情」，亦即用理智来净化感情、用慈悲来运作感情、用礼法来规范感情、用道德来引导感情。把自私占有的感情，转化成无私的道情法爱；把有选择、有差别的情爱，净化为「无缘大慈，同体大悲」的慈悲奉献，这样的情感生活才能更丰富，更隽永。

by 星云法师