什麼叫法音?聽佛陀的法音有多重要?

什麼叫法音?聽佛陀的法音有多重要?

什麼叫法音?聽佛陀的法音有多重要?

法音有正確的,有不正確的。有的法音非常糟糕,帶有邪知邪見,有的法音甚至代表著波旬魔王來講的,有的法音是誹謗佛菩薩的。

有一位聞名國際的老法師竟然說,極樂世界的人比我們娑婆世界的人更辛苦,每天要很早起來鮮花供養十方諸佛,吃過飯後要經行運動,許多樹木花草要澆水,許多七寶樓閣要打掃保持幹凈,到了極樂世界,一樣的很辛苦。這位馳名中外的法師,竟然講出完全背離佛陀教誡的話,這是法音嗎?當然不能把它叫做法音。那麼我們怎麼樣來鑒別呢?鑒別非常的簡單,無論是什麼人講的,不管他的地位有多高,身份是什麼,在家的或是出家的,只要他不是依於經藏法義而說,不是依於菩提心,不是依於大悲心,一般說來都是有問題的。

什麼才叫法音?法音必須是符合佛陀三藏教誡正宗法義,這才叫做真正的法音。真正的法音能夠使人開敷智慧,增長福報,去除災難,進入菩提聖果;而不是真正的法 音呢,將會給你帶來墮落沈淪,帶你窮途潦倒、一籌莫展,帶你妻離子散、家破人亡,乃至帶你到三惡道中。所以要學佛,或者對佛教有疑惑的,一定要多聞法音,而且必須聞受真正的法音,聞受佛陀的法音,非常的重要!

十方諸佛的如來正法是四資一元,四資就是說你要具備有這四種資糧,要聞、思、修、果,四資一元這才是真正的如來正法。所以首先就要從聞,從聞法入手,當然這個聞就是聽法音,或者你看佛陀說法的經書,這個都算是一種聞。修行必須要了義,對如來正法的義理要熟了貫通,如果法義不弄懂,就沒有辦法鑒別社會上那些邪知邪見的邪門歪道。只有多聞法音,把法音聽懂了,才有正知正見的鑒別能力,這樣我們才不容易被人誤導,走上邪途,不會走到徒勞行當中。

什麼叫徒勞行呢?就是說你很努力很用功,但是白費工夫,空自勞苦,白費心力。舉個例來講,比如說我現在要想把房屋里面的燈把它打開,讓它大放光明,如果你不知道,那你一直跺腳一直跺腳,或者你一直努力的拍打墻壁,這燈永遠不會亮。

如果懂得怎麼讓他大放光明,有兩個你必須具備的。第一個,你要知道我去把開關一撥,它就亮了,但是知道還不行,你必須走過去把燈打開。所以呢,很多人他很努力在念佛,很努力在修行,但是有可能他都是徒勞行。為什麼?他因為不明法義,所以他沒有掌握到相應於解脫成就的一個因地,應該要做什麼?那這個做什麼,首先關系你要有什麼正見,有什麼知見,你這個知見不具足的話,你這個路就會走偏了。比如說,你非常努力的念佛,你有沒有菩提心?你如果沒有菩提心,你就不是真正的修行人。

聞法音非常重要,你聽懂了法音之後,你自己才明白法義建立正知正見,你有這種正知正見之後,你才可以去鑒別你現在所學習的東西是對的還是錯的,也不容易被人家誤導,也不會落入徒勞行當中。現在整個全世界呈現一片混亂,假佛法實在太多了。邪師騙子到處招搖撞騙,邪說歪論誑言惑眾。眾生非常可憐吶,完全不懂法義,許多有心想學佛修行的善根人士,往往不是上當受騙就是誤入歧途。因此想要學佛的人,一定要多聞佛陀的法音,法音聞少了就會造成不明佛理。就會把路走偏。聞法十分的重要。在西藏,還有漢地的歷史當中,我們知道有一些修行人, 窮其一生修了很多的法,結果一生成就不大,他們到了晚年才明白了一些道理,就是說因為法音聞太少了,造成法理不明,所以才走偏了路。

我們在這個學佛的道路上,聞受佛法是一個很重要的事情,聞受了佛法才懂得法,不聞受佛法就不懂法。歷代來的很多的菩薩以及大成就的祖師們,大部份都是由於聞法而得到大成就的,所以具備聞法的資糧是真正最重要的。

總而言之,修行必須要實實在在把佛陀說法的佛書看懂、把佛陀的法音聽懂,非常非常重要,他基本上是所有了生脫死一切的根基。聽明白法音之後,還要付之實踐,諸惡莫作,眾善奉行。在修行的同時,還必須修法,深入實際的行持,這樣才能夠生力起用,才能夠實證量果,有了生用的基礎,才談得上真正修法成就。因此對修行來說,聞法音就是最重要最重要的。(摘自:佛弟子訪談)

福智人生

什麼叫法音?聽佛陀的法音有多重要?

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#佛陀的法音 #法音 #聞法 #菩提心 #大悲心 #四資一元 #徒勞行 #正知正見

聖者涅槃後,弟子該如何自處?原來佛陀早有說法

聖者涅槃後,弟子該如何自處?原來佛陀早有說法

聖者涅槃後,弟子該如何自處?原來佛陀早有說法

佛陀的大弟子舍利弗尊者涅槃後,舍利弗的侍者純陀帶著舍利弗生前的衣、缽、及火化後的骨骸,找到了阿難,並且告訴阿難說,他的老師舍利弗尊者已經入涅槃了。

阿難聽後十分難過,說道:“當我聽到舍利弗尊者涅槃時非常難過,我們失去了總能對不同根器的眾生進行善巧教導的舍利弗尊者,以後再也聽不見他的教導了。”

佛陀告訴阿難:“阿難,你細細想一想,因緣所聚集生起的事物,怎麼能不敗壞呢?沒有什麼是永恒不變的,我們所喜愛的最終都會離我們而去,要避免受這憂愁的毒害啊。阿難,你要知道,即使是我,總有一天也是要入滅的。所以你應以法為依靠,通過法,念念分明地來調伏自己的心,遠離貪愛與憂愁的毒害。” 如果沒有調伏自心的能力,人的一生煩惱將無窮無盡,這是因為我們的心難以安定,總是被外境牽著走。所以,真正的“調伏自心”,是一段漫長而艱難的修行過程,要堅持訓練自己的心保持覺知,提升自己的心力,讓它變得更加堅定,觀察了解外境的無常,不斷增長內心的智慧。

幸福人生新視野

聖者涅槃後,弟子該如何自處?原來佛陀早有說法

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#佛陀 #涅槃 #舍利弗尊者 #阿難 #調伏自心 #以法為依靠 #心力

修行要與世間的惡人惡事做抗爭嗎

修行要與世間的惡人惡事做抗爭嗎

修行要與世間的惡人惡事做抗爭嗎

有一個染布的師傅,同時收了兩位學徒。不過他為學徒立下了一個奇特的規矩:每個月底,學徒都要對他說兩個字。

第一個月月底,師傅問這兩個學徒:“你們心里最想說什麽?”學徒甲說:“飯香。”學徒乙說:“食劣。”第二個月月底,師傅依然問這兩個學徒:“你們心里最想說什麽?”學徒甲說:“覺穩。”學徒乙說:“床硬。”第三個月月底,師傅又問這兩個學徒:“你們心里最想說什麽?”學徒甲說:“活輕。”學徒乙說:“事多。”第四個月月底,當師傅再問同樣的問題時,學徒甲回答:“想學。”學徒乙卻說:“告辭。”看著學徒乙揚長而去的身影,師傅搖了搖頭,自言自語道:“難成正果。”結果,不出師傅所料,學徒乙此後又學過不同的技藝,但都未成功。而學徒甲卻繼承了師傅的染技,最終成為了一名出色的染布人。顯而易見,染布師傅所收的兩個弟子,學徒乙心中處處都是“世間過”,他所行所見所感,都是生活中那些消極和不良的方面,所以,他就只能收獲那些不滿和怨懟,最終辭別而去。而學徒甲的眼里,世間是沒有什麽欠缺的,飯食粗糙一些沒關系,只要吃得香;床硬一些也沒關系,只要睡得安穩;活計再多再忙,只要想學習都不會成為負累。

Photo by Mikhail Peace on Pexels.com

惠能大師說:“若真修道人,不見世間過”。

“不見世間過”是讓我們不執著、不計較、不放在心上,而不是說真修行人沒有是非觀念,不分是非。真正的修行人,看到世間的是是非非,也不會耿耿於懷、心隨境轉,不會因為別人的過錯而污染自己的心境,不會把這些是非掛在心上,掛在嘴上,而會從對別人是非的厭惡、喜好、嗔恨、貪愛等等情緒中解脫出來,讓自己的內心恢復清凈平等,避免因此而做出種種不理智的行為,造下惡業。同時對有緣的人,當慈悲加以指正教化,亦可相互檢討,創造改正之機,不可輕視他人,更不要搬弄是非。同時,真修行人會通過別人的是非,來反省自己,有則改之,無則加勉,把一切外境都轉化為提升自己的資糧,而不是僅僅停留在評論別人的是非對錯上,天天去計較別人的過失。因為天天看別人的過失,就會把別人的過失轉化為自己的煩惱、嗔恚,業力障己,很難有正知正見,這對我們修行沒有一點好處。所以別人犯錯了,我們有沒有犯同樣的錯誤?這才是修行人最該反思的。

那麽修行人要和世間的惡人惡事做抗爭嗎?真修行人當然要濟世利人,阻止惡行,這也是慈悲心的體現。但這種反對和阻止,一定不能是出於嗔恨心、自私心、報復心,而是出自利益眾生的菩提心,是幫助和教化他人,願其棄惡從善,願其改邪歸正。佛教也有護法,護法就是施以無畏,保護佛菩薩的正法,與邪惡鬥爭,打擊妖孽壞人,讓佛菩薩安順弘法利生,促使人類和平吉祥!這種維護光明、正義、正法的行為是功德無量的,必然破格正法修持,早日獲得福慧圓滿。所以佛教里有佛部、佛母部、菩薩部、金剛部、護法部,由此可見護法極其重要!

如有妖人、壞人毀壞佛像、焚燒佛經、破壞正法、誹謗污染佛菩薩,佛弟子不站出來維護,打擊這些壞行為,卻曲解慧能大師的“若真修道人,不見世間過”,以此當作只為自己修行的借口,那就太自私了,不可能成就。

(以上內容僅代表筆者的個人學佛知見,一切法義應以佛陀說法為準。)

幸福人生新視野

修行要與世間的惡人惡事做抗爭嗎

此文章鏈接:https://hhdorjechangbuddhaiiidharma.com/2026/07/20/%e4%bf%ae%e8%a1%8c%e8%a6%81%e8%88%87%e4%b8%96%e9%96%93%e7%9a%84%e6%83%a1%e4%ba%ba%e6%83%a1%e4%ba%8b%e5%81%9a%e6%8a%97%e7%88%ad%e5%97%8e/

#惠能大師 #不見世間過 #不執著 #心隨境轉 #慈悲心 #利益眾生 #菩提心 #護法

A Mother’s Unwavering Love: At 45, She Unexpectedly Became Pregnant and Defied Pressure to Give Birth to Her Second Child

A Mother’s Unwavering Love: At 45, She Unexpectedly Became Pregnant and Defied Pressure to Give Birth to Her Second Child

A Mother’s Unwavering Love: At 45, She Unexpectedly Became Pregnant and Defied Pressure to Give Birth to Her Second Child

Editor’s Note:  This article is dedicated to Mother’s Day. The author is a 47-year-old mother whose eldest son is already 20 years old. Two years ago, after unexpectedly becoming pregnant with a second child, she firmly chose to give birth despite her husband’s threats of divorce, opposition from family members, and the risks associated with advanced maternal age. How did she maintain such a moving and unwavering maternal love? What gave her the strength to stand against worldly pressures?


I. I Planned to Become a Nun, but Unexpectedly Became Pregnant

“If you insist on keeping this baby, then let’s get divorced! The older child stays with me, and you can raise the second child by yourself!”

My husband nearly shouted those words at me.

“Please,” I replied through tears, “the baby is perfectly healthy. Please give this child a chance to be born and live.”

That evening, after dinner, we once again argued fiercely about whether I should keep or abort this unexpected pregnancy. My husband presented every possible reason why we should not have a second child. Whether through persuasion or pressure, his goal was the same: he was determined that I terminate the pregnancy.

At that point, the “uninvited guest” in my womb was exactly three months old.

I call the baby an “uninvited guest” because I had already made up my mind to become a nun.

One day in 2017, I attended a Dharma listening session at a Buddhist center and respectfully listened to the Dharma discourses of H.H.  Dorje Chang Buddha III. That gathering opened a completely new chapter in my life.

I subsequently took refuge in the Three Jewels. Through continuously listening to the Buddha’s Dharma discourses and studying Buddhist teachings, I gradually understood the true direction of my life and became determined to cultivate diligently. Eventually, I developed the aspiration to renounce worldly life and even completed an application to enter monastic life.

A few days after submitting the application, on December 8, 2018, I suddenly felt weak and nauseated. When I went to the hospital for an examination, the doctor informed me that I was pregnant.

It was completely unexpected.

Shock, confusion, struggle, disappointment—my emotions surged all at once. I had no idea what to do.

Had I not been studying Buddhism, I might have simply chosen abortion as many women do when they do not want a child. But as a Buddhist disciple, I had come to understand the law of cause and effect and the preciousness of obtaining a human birth.

How could I harm my own child and deprive a soul of the opportunity to be reborn as a human being?

Most importantly, I had already resolved to become a nun. Yet now this “uninvited guest” had arrived. Surely I could not enter monastic life while carrying a child.

Would I spend the rest of my life occupied with the responsibilities of family life?

Soon I came to accept the situation. This was karmic affinity—something beyond my control. I decided to follow the natural course of events.

While silently reciting the holy name of Namo Avalokitesvara Bodhisattva, I underwent an ultrasound examination. The baby was healthy and developing normally.

The doctor said, “At your age, becoming pregnant is not easy. I’ll prescribe medication to help stabilize the pregnancy. If you don’t intend to keep the baby, you should schedule the procedure soon. You’re already nearly two months pregnant.”

His words only strengthened my determination to give birth.


II. “I Will Protect This Child with My Life”

Both my husband and I had health issues. It had not been easy raising our first son, who was already in high school. My husband had long opposed the idea of having another child, so I initially concealed the pregnancy from him.

However, he soon found out.

Our household erupted into turmoil.

Whether during meals, before bed, or through messages on WeChat, he constantly urged me to undergo an abortion. We argued repeatedly. He even accused me of being selfish.

I felt helpless and dreaded going home. I tried to avoid seeing him whenever possible.

The only place where I found peace was at the Buddhist center, listening to the Dharma discourses of  H.H. Dorje Chang Buddha III  and reciting the holy name of Namo Avalokitesvara Bodhisattva. Whenever I bowed before the Buddha or looked upon the image of Avalokitesvara Bodhisattva, I would burst into tears uncontrollably.

My husband then organized a family gathering and invited my siblings to persuade me to abandon the pregnancy.

Everyone expressed their opinions. Alone, I found myself debating against the entire family.

Then my husband delivered what he believed was the ultimate threat:

“If you insist on giving birth, then you’re on your own. We’ll get divorced. I’ll only take responsibility for our older child.”

Without hesitation, I replied:

“I will take full responsibility for whatever happens. Even if I become a beggar, I will raise this child. If anyone tries to take this child away, I will protect him or her with my life.”

I cried and ran outside.

In late December 2018, my husband placed a divorce agreement and our marriage certificate in front of me and demanded that I sign.

I faced the most difficult decision of my life:

Should I choose my child or my marriage?

Should I raise an infant alone, or maintain our family of three and continue our comfortable life together?

I did not sign the agreement.

Instead, I wrote a will.

As an older expectant mother, I knew there were risks associated with childbirth. I carefully arranged my affairs and entrusted a Dharma sister with the responsibility of raising the child if something happened to me. I hoped she would one day bring the child to pay respects to the Buddha. If that became impossible, I requested that a temple care for the child.

By continuously listening to the Buddha’s Dharma teachings, I gained a deeper understanding of karma and causality. I firmly believed that if I sincerely practiced according to Buddhist principles, the future would not be as bleak as I feared.

Kneeling before the Buddha altar, I made a solemn vow:

No matter how difficult the future became, I would not abort this child. Even if my own life were at risk, I would give birth. I prayed for the blessings of the Buddhas and Bodhisattvas to protect both myself and my child.


III. Upholding Buddhist Principles Brings the Best Outcome

Life is often full of unexpected turns.

On New Year’s Day 2019, my son returned home from school and accidentally discovered the unsigned divorce agreement on my bedside table.

Without hesitation, he tore it up.

Before returning to school, he secretly wrote a letter to his father and slipped it into his coat pocket.

When I later read the letter, I broke down in tears.

My son recalled how hard our family had worked to raise him, how loving his parents once were, and how much his mother had sacrificed. He even included a cherished family photograph.

After reading the letter, my husband’s attitude gradually softened.

When an ultrasound later confirmed that the baby was a healthy girl, the entire family rejoiced. My husband’s family had always hoped for a daughter.

From that moment onward, everyone’s attitude changed dramatically. Instead of opposition, they began showing genuine care and support.

Throughout the pregnancy, I continued attending Dharma study sessions, participating in Buddhist activities, and praying to Namo Avalokitesvara Bodhisattva. I also engaged in acts of merit such as life release, offering lamps, making offerings to the Buddha and Sangha, and reciting the Universal Gate Chapter of the Lotus Sutra.

Although I was considered an older expectant mother, my pregnancy progressed remarkably well.

On July 4, 2020, while lying on the operating table, I focused wholeheartedly on reciting the holy name of Namo Avalokitesvara Bodhisattva.

The cesarean section proceeded smoothly and without complications.

A healthy baby girl weighing 6.8 pounds was born.

Family and friends waiting outside the operating room were overjoyed.

My first cesarean section had been extremely difficult, with serious complications for both mother and child. Yet this time, I was able to get out of bed and walk the very next day.

When I returned to work after maternity leave, my colleagues remarked that I looked unchanged despite having given birth and joked that I had gained the perfect blessing—a son and a daughter.

I proudly replied:

“Of course it’s different when one has the blessings of the Buddhas and Bodhisattvas.”

And that is exactly how it felt.

Today, my daughter is nearly two years old.

Time and again, circumstances have unfolded in the best possible way. Relatives unexpectedly appeared when childcare help was needed. Teachers made special accommodations for her. She became beloved by classmates and teachers alike.

Everything seemed to fall naturally into place.

Only a few days after her birth, my husband was recommended for a local leadership development position. Friends congratulated him on receiving two blessings at once.

The storms that once threatened our family have long since passed.

Our family of four now enjoys a harmonious and happy life together.

Through this experience, I came to understand the true meaning of perseverance.

A mother’s willingness to protect her child, no matter the hardship or sacrifice, is perseverance.

A Buddhist disciple’s commitment to cherish all life and uphold the principle of “Refrain from all evil and practice all good” despite difficulties and humiliation is also perseverance.

People often ask me what gave me the strength to remain steadfast.

I can only say that beyond the power of maternal love, there was also the power of Buddha Dharma.

As Mother’s Day approaches, I hope that all parents may find the courage to uphold what is right and allow those karmically connected children who come into this world the precious opportunity of human life.

As long as we uphold wholesome causes and conditions, no obstacle is impossible to overcome.

Written by:  Ye Mingzhu
Edited by:  Lamp Before the Buddha (Fo Qian Deng)

Learn more about H.H. Dorje Chang Buddha III

Link:https://hhdorjechangbuddhaiiidharma.com/2026/07/05/a-mothers-unwavering-love-at-45-she-unexpectedly-became-pregnant-and-defied-pressure-to-give-birth-to-her-second-child/

#DorjeChangBuddhaIII  #MasterWanKoYee  #BuddhaDharma #BuddhistTeachings #Compassion #MaternalLove #ProtectLife #MothersDay #Karma #Avalokitesvara

心懷利他之意方能去除我執之障

心懷利他之意方能去除我執之障

心懷利他之意方能去除我執之障

人生真的是一場夢,偶然從睡夢中醒過來,但終究無所逃於天地之間,仍在這個人間的大夢中。任凡夫用盡畢生有限的資糧(地水火風)奔走追逐,換來不外只存六道輪回一場空。

真理凡夫如我皆自認為懂,南無羌佛之殊勝法音也恭聞了不少,但丟不掉的仍是那一顆執我的心,自以為所追求的是真,苦樂皆是真。如果沒有貪“我”這個東西,那不就沒有身體和苦痛嗎?“我”既是個假相之體、那執我的心在哪里呢?我們耗費生命尋覓,終於認定對治之寶就是“修行”兩個字。但若只是為了個人的好處而修行,很容易終究還是落入執我的陷阱。我們凡夫所思所行的第一個考量總是自己的方便利益,苦的送給他人,甜的就留下自己享用,不想付出的事就說隨緣,既成的利益只要說感恩就可以了,自以為聰明的人總是想找到修行的捷徑,不料這行徑又落入自私自利“執我”的深淵了。要看管自己的心,如果對自己的心念善惡動向無法觀照,那證明修行是無效的,已經走在自欺欺人的邪惡道上了。

如果凡事將自己的色身擺在第一,只想到自己會累啦,自己會帶來麻煩,多一事不如少一事,那就沒有第二個人可以去面對自己的因果問題了,那也就失去此生唯一可以自己去解開因果輪回結的機會了。從恭聞佛陀的開示法音來導正知見的過程中,我領悟到這一世每個人都帶著一把解開輪回結的鑰匙而來,但是若無殊勝因緣福報得遇如來正法的指引教導,很容易又會錯失使用這把鑰匙之因緣。凡夫事搶第一,當爭名奪位,擡高自己貶抑他人時,一時的無明障蓋,便忘了自己修行的目的是要“去我利他”。這段戲碼時而重演,法音即不斷指引我們這些頑強眾生回頭是岸吧!

“我執”既是元兇,又是無所不在,要直接捉拿它,談何容易?常聞般若智慧可以破無明煩惱,對眾生固然要慈悲,何不也真正地對自己慈悲一下呢?因為要斷滅我執、奪凡夫所愛那自然是較困難的事。有幸從恭聞南無羌佛法音中,盤盤法音皆亳無保留清清楚楚地告誡我們,“利他”即是破除我執之尚方寶劍。天天斷我執、去我執喊破嘴,我執反而有增無減,其實只要將“利他”做大,“我執”自然消減臣服在利他之下了。

從前遇人與名山大德合照,人人沾沾自喜,我卻是悄悄走開,別人爭的,我就讓,也不知是何原因,至今總算明白。雖十三歲起就去拜見幾位著名的法師,但那是片斷的因緣,卻無相應的法,那些地方自然留不住我。因此自己便不拜大山頭,不攀著名法師,從來只慕古德風範。但是這一站是最後一站,也是最精彩的一站,感恩接引我們的桂香師姐帶領我去她家恭聞南無羌佛的法音,讓我有緣得知有佛陀住世這個驚天動地的訊息。恭聞法音確實開啟了自己部分的智慧,處事不再猶豫不決,當下可以做的事,只要是善的,就把握當下去做,減少許多人生的遺憾。

最令自己感到遺憾難過的是,為何今天分明有佛陀在此娑婆世界宣說宇宙的真諦,世界每個洲、每個地方都有法音在播放中,但得聞正法的眾生仍是少數?我想,是我們利他之舉做得太少了,沒有接引的因,哪來有福報的眾生可以聞法的善果呢?感恩師父以不偏不倚的行持做最佳的示範,令弟子們在末法強流中,堅定信心,不需到處尋尋覓覓虛擲光陰,最平凡的道理就是真理,最低調的依教奉行,就是至高的戒律。

有佛陀住世是我們修行的福報,最大的成就保證,有佛陀住世是眾生弘法最大的助力,相信此世只要我們有心修行,有心去利他,自然是事半功倍,福慧圓滿!

佛弟子:玉霞

心懷利他之意方能去除我執之障

此文章鏈接:https://hhdorjechangbuddhaiiidharma.com/2026/07/05/%e5%bf%83%e6%87%b7%e5%88%a9%e4%bb%96%e4%b9%8b%e6%84%8f%e6%96%b9%e8%83%bd%e5%8e%bb%e9%99%a4%e6%88%91%e5%9f%b7%e4%b9%8b%e9%9a%9c/

#南無羌佛 #南無羌佛法音 #六道輪回 #修行 #色身 #我執 #利他 #依教奉行 #福慧圓滿

什麼能抵得過業力?你發的願力實修了嗎?

什麼能抵得過業力?你發的願力實修了嗎?

什麼能抵得過業力?你發的願力實修了嗎?

大家知道,佛弟子在學佛修行趨向成就解脫的過程中就會產生神通。神通,能穿墻入壁、騰雲駕霧,瞬間能觀大千世界景色,能聞千里之外聲音,能知他人所想,總之神通有不可思議的力量,但神通的力量再大也敵不過業力。

業力是往昔和今生身口意造作所產生的潛在力量。當業力上了時,再大的神通在業力面前也只能束手就擒。《地藏經》雲“業力甚大,能敵須彌,能深巨海,能障聖道。”

神通第一的目犍連尊者,有一次在空中飛行,突然就掉到了一個山谷里,有一個趕車的老人看到他醜陋的模樣,以為是邪惡的人,就拿起車輔去打他,骨頭都打斷了,他的神通一點也施展不出來,這是為什麼呢?因為在過去世中,這個趕車的老人曾經是目犍連尊者的父親,有一次他們吵架,目犍連尊者嗔恨心起,就想把他的父親骨頭打斷了,心里才會痛快。就因為這個惡念,使他遭受這種業報災殃。最後目犍連尊者也是被外道婆羅門亂石砸死,神通也沒有救他,所以說這些都是業力所致,神通抵不過業力。

那麼,什麼能抵得過業力呢?那就是–願力。

願力即是自己所發的誓願產生的力量。南無第三世多杰羌佛在《新年說法:我身口意都符合真修行嗎?能成就解脫還是遭惡業苦果?》中開示:“願力可以勝於業力,當發下最大決心的時候,這個時間業力往往博不過願力了,而他善業就會飛躍起來,惡業是擋不住他的,他就會很快進步了”。佛陀 在《法上的實相受用來源於完美的戒體行持》里說法,也說願力是非常重要的,一切成就要大悲為本,離開願力不得解脫,要利益眾生,發大宏大願,妖魔自然就離開了……。

想想自己也曾發過一些願力,但是有的因為願力不堅固不得而終。比如,我曾經發過願,每天做三百個大禮拜,但是有的時候只顧忙世俗的事了就沒有完成,以後也沒有及時補上。這就是發空願,沒有下定決心去執行,這樣的願成了打妄語了,反而遭到黑業纏身,說來實在是慚愧。

佛陀告訴我們,發下願力就一定要不折不扣地去執行,障礙就會為你讓路,善業就會增長,福慧就會雙增。

佛菩薩成佛前都曾發過大悲宏願,度脫一切眾生而最終成佛的。如藥師佛、阿彌陀佛、觀世音菩薩、地藏王菩薩,祂們無時無刻不在觀照著我們、加持我們,讓我們真心發願吧,依照佛陀說的教戒去行持,三業相應,排除業力,堅定地朝著既定的目標前進!祈願眾生都能發下大願實踐願力,早日離苦得樂,往生凈土。

撰文/淡泊

什麼能抵得過業力?你發的願力實修了嗎?

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#南無第三世多杰羌佛 #南無第三世多杰羌佛說法 #成就解脫 #神通 #業力 #身口意 #目犍連尊者 #願力 #三業相應

佛教為什麼倡導放生?

佛教為什麼倡導放生?

佛教為什麼倡導放生?

很多人常對佛教的放生很不理解,通常比較集中的問題是:

「你們放生了,難道它們就不死了嗎?」

「你們放生,那邊有人釣、有人撈,這樣有什麼意義?不如去資助失學兒童」

「你們放生,就會有人逮來鳥兒、魚兒讓你們放,他們就會掙你們的錢,這樣放生有什麼意義?」

我相信不了解放生的人都會問出一堆這樣的問題,這是非常正常的,因為這些問題以前我也有。

其實,在佛教沒有傳入中國之前,中國古時候就有放生的民間習俗。在《列子·說符篇》記載:「正旦放生,示有恩也。」可見元旦節日放生,古已有之。而且在《說符篇》中還記載:「民知君之欲放之,競而捕之,死者眾矣。君如欲生之,不若禁民勿捕,捕而放之,恩過不相補矣。」意思是說,老百姓知道帝王要放生,因此競相去捕捉,因捕捉的過程而死亡的動物很多。帝王如果要放生,不如下令禁止老百姓捕捉。捕來再放,功是抵不過過的。

可見,古時已出現專門捕鳥以供放生的人。佛教傳入中國以後,亦大力提倡放生,並與中國原有的放生習俗相融合,發展為放生法會。所謂放生,意思就是:贖買被捕之魚、鳥等諸禽獸,再放於池沼、山野之中。

救人一命,勝造七級浮屠。這是所有中國人都耳熟能詳的一句成語。浮屠就是佛塔,佛塔以七級為最尊貴,佛經上說建造佛塔的功德非常巨大。而救人一命的功德要遠遠超過建七級佛塔的功德。同樣的,救任何一條生命,功德都非常巨大。

佛教提倡放生,源於《梵網經》所列四十八種輕戒中第二十「不行放救戒」;「若佛子以慈心故,行放生業」、「故常行放生,生生受生常住之法」。

關於放生救護之法,諸經多有記載,如《金光明經·流水長者子品》稱,流水長者子救起瀕死之魚,與之水、食,為其解說大乘經典,諸魚聞經後,皆生忉利天。又《雜寶藏經》卷五說,一沙彌因救起漂流水中之諸蟻子,而得長命之果報,這種放生能增壽延年的觀點至今仍對中國社會有很大的影響。

放生的根本意義在於:將瀕死的眾生從死亡的恐懼中暫時解救出來,並且通過誦經的過程,使它們能有機緣聽聞到佛法,並因此種下解脫的種子,使它們可以最終脫離輪回。

佛教的放生,是與戒殺、念佛之行儀緊密相連的。戒殺是五戒、十戒等之第一戒,向來為佛教弟子所嚴守。南朝齊、梁之際,佛教弟子即依據《楞伽阿跋多羅寶經》卷四中「不應食肉」之語而行斷肉。梁武帝就曾下詔禁止殺生,又廢止宗廟供獻犧牲之制。

我國大規模放生始於天台智者大師。智者居天台山時,為令臨海居民莫以捕魚殺生為業,曾自舍身衣,並勸募眾人購置放生池,覆傳授池中族類「三皈戒」,為彼等說《金光明經》、《法華經》等,以結法緣,從而開天台放生法會之先河。

其後,唐肅宗於乾元二年(759年)下詔,在山南道、劍南道、荊南道、浙江道等地設置放生池八十一所。宋真宗天禧元年(1017年),敕令天下重修放生池。天禧三年,天台宗遵式奏請以杭州西湖為放生池,自制「放生慈濟法門」,於每年四月八日佛誕日舉行放生法會,為天子祝聖。天聖三年(1025年),四明知禮亦奏請永久成立南湖放生池之佛生日放生會,並撰《放生文》以定其儀規。此後,放生習俗徹底佛教化了,並經久不衰。

眾生皆有平等佛性,奉勸大家慈悲為懷,不殺生而行放生,多行善積德,才能健康快樂,幸福吉祥!

往昔所造諸惡業

皆由無始貪嗔癡

從身語意之所生

一切我今皆懺悔

金剛錘

佛教為什麼倡導放生?

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#放生 #佛教 #放生習俗 #浮屠 #誦經 #平等佛性

常思己過,才知真修行否

常思己過,才知真修行否

常思己過,才知真修行否

春去春又來,花謝花會開,而時間卻在不知不覺中,溜走了。無常的可怕,我也知道,但今年卻讓我對此格外深刻。

南無羌佛說法《一轉眼十五年就過了,也許下一個十五年你都活不到了》,這盤法音我之前常恭聞,每一次都有不同的收獲。今年春節期間再次恭聞時,我真的被嚇哭了。

彈指一揮間,我已年近半百,每天仍在忙忙碌碌,一顆心隨境所遷,時而歡喜,時而悲傷,時而憤怒,時而焦慮。僅在聞法、放生,或做佛事時,才反觀自己沒有真正在修行,懈怠了!

時間無情,帝王將相不能讓自己萬壽無疆,富商豪強也不能讓時光停駐半刻。而平凡的我,既不敢保證我還能再活十五年,也不敢保證明天太陽升起時我仍健全。無常的繩索,一點點鎖緊,一點點捆綁著每一個人。

作為佛弟子,需要將生活佛法化,依佛陀教誡而行,以佛陀為楷模,學佛陀的一切。學佛的目的,是為了生脫死,出離六道輪回。我們要從無常這個“平步電梯”上倒跑,或者跳起來,跳到“電梯”外,走向光明的佛國。若不能跳出無常,順著光陰往前走,終點即是火葬場。此一世結束,下一世又開始了,迷離顛倒的眾生就是在痛苦流離中輪回輾轉。

想一想,我每天在算計什麼呢?自己的利益不能受損,什麼好的都想歸於自己。我的原則不可侵犯,你就該順著我,不能跟我杠……這都是自私狹隘的表現,是強盛的我執!大慈大悲才是底線,舍己利他就是原則,在無常面前,還有什麼好計較的呢?

記得有一盤法音中說到,南無羌佛教化犯錯的弟子,這邊讓弟子在佛堂罰跪,那邊讓另一位弟子去喊他起來,怕他身心受到傷害。事情不過夜,不增加弟子的無明煩惱和痛苦。懲罰不是目的,目的是要讓他知錯而改,放下執著,認真修行。

再想想我自己,丈夫應酬喝多了酒,深更半夜回家,擾了我的好夢。我雖然也給他擦手擦臉,換衣服,但心中多少還是有一些憤怒與煩惱。自己卻還沾沾自喜,比以前進步了,不再對他不理不睬、拳腳相加、惡言惡語,甚至拒之門外了。慚愧啊!這哪里是在修行?明明是自欺欺人,向著輪回前進!

省思之後,我才感到自己沒有真修行,起碼沒有修徹底!對待親人,都沒有做到慈愛,還在埋怨,滿腦子自私我執,這樣能解脫嗎?從四無量心做起,當下改正言行,從內心里慈愛關懷家人,乃至一切眾生,才符合一個修行人的行持。

既然知道自己的不足,就不能放任自流,深徹懺悔,立刻改正才是正道。慶幸,自己在聞法中迷途知返,真正反觀自己的一言一行,方知修行就在當下。

“佛法在世間,不離世間覺”,離開世間法,哪里來佛法?這不就是生活佛法化嗎?

文/清心

常思己過,才知真修行否

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#南無羌佛 #南無羌佛說法 #生活佛法化 #無常 #我執 #四無量心 #舍己利他

Which teaching of H.H. Dorje Chang Buddha III has helped you most in daily life?

Which teaching of H.H. Dorje Chang Buddha III has helped you most in daily life?

Which teaching of H.H. Dorje Chang Buddha III has helped you most in daily life?

As I continue learning from the teachings of H.H. Dorje Chang Buddha III, I often find myself reflecting on how these teachings apply to everyday life.

One teaching that has particularly influenced me is the importance of examining myself before focusing on the shortcomings of others.

Whenever I encounter misunderstandings, disagreements, or situations that test my patience, I try to ask myself:

  • Have I truly looked inward first?
  • Is there something I need to improve in myself?
  • Am I responding with compassion and wisdom?
  • What attachment or habit might I be overlooking?

Although it is not always easy, this practice has helped me become more patient, more understanding, and less reactive.

Photo by jinjian zhang on Pexels.com

Discussion Question

Which teaching of H.H. Dorje Chang Buddha III has had the greatest impact on your life?

For example:

  • Looking inward and self-reflection
  • Practicing compassion toward all living beings
  • Understanding cause and effect (karma)
  • Letting go of attachment
  • Benefiting others before oneself
  • Cultivating humility
  • Another teaching that has inspired you

What changed after applying that teaching?

Feel free to share your experiences or reflections. Everyone is welcome to participate. 😊

Learn more about H.H. Dorje Chang Buddha III

WHAT IS CULTIVATION?

Link: https://hhdorjechangbuddhaiiidharma.com/2026/06/14/which-teaching-of-h-h-dorje-chang-buddha-iii-has-helped-you-most-in-daily-life/

#DorjeChangBuddhaIII #MasterWanKoYee #BuddhaDharma #BuddhistTeachings #SelfCultivation #Compassion #BuddhistWisdom #SpiritualGrowth #DailyLifePractice #LookingInward

順應因果法則與宿命論的誤區

順應因果法則與宿命論的誤區

順應因果法則與宿命論的誤區

《五燈會元》中有一則公案,說的是唐代高僧惟儼禪師(別號藥山)曾指著山上枯榮二樹,問弟子:“是枯的好,還是榮的好呢?”弟子道吾回答:“榮的好。”另一弟子雲巖回答:“枯的好。”正好有個小沙彌走過來,小沙彌答曰:“枯者從他枯,榮者從他榮。”

萬物枯榮有其規律,鮮花不會因為人們的喜愛而永遠開放,四季也不會因為人們的好惡而變化缺失。既然我們無法左右外物,枯榮由他就是最好的心態。在這種心態的引導下,擁有一種不執不滯、任運自在的日常生活態度。

但是,有人卻曲解了這則公案,說:“好運、壞運都是命中注定的,你只需要接收就行了。什麼奮鬥,拼搏都是瞎使勁。

這是將“枯榮從他”,拿得起放得下的坦然不執著,理解成了隨波逐流的宿命論。這其實是對佛教,佛法,對因果一知半解,甚至毫不了解,才會產生這樣錯誤的想法,說出這麼荒謬的言語。

有一個寺院的方丈,他觀照到寺院里的一個小沙彌還有七天的壽命,就讓他回家去看看父母,七天後再回來。這個小沙彌回家的路上遇到了一場大雨,他看到一群螞蟻馬上就要被雨水沖走了,趕快將它們救了起來,等到了七天,這個小沙彌回到了寺院,方丈非常驚訝,不對呀!這是怎麼回事?難道是我觀照錯了嗎?於是他馬上入定,看到這個小沙彌在路上救了成千上萬只螞蟻,給他增加了陽壽。這個公案告訴我們,就是要通過行各種善業轉換因果,而不是命中注定。

《入法門論》中開示:“佛法二字,包括著宇宙間的一切有為無為之真諦、本來面目。簡而言之,即是講,宇宙間的一切因果即是佛法”。我們今世所經歷的一切都是因果所定,而非命運或神靈的安排。那麼,這因是誰種下的呢?南無羌佛在《藉心經說真諦》中說法:“只要是身、口、意產生的一切作用,就要造一切業,造業自然就種因了,因種在那兒就必然有果,有因就有果。”所以無論好因、壞因都是我們自己種的,結出的好果,壞果也必然由我們自己承擔,因果不昧絲毫不爽。

唐代高僧悟達國師,一念不慎,對御賜的沈香寶座起了貪著之心而冤孽上身長了人面瘡,痛苦無比。這人面瘡與國師十世前有著殺身之仇,累世都在尋求報仇的機會,但十世以來,因緣不成熟,一直無法得報。這一世悟達國師更是高僧,但由於對御賜的沈香寶座一時起了貪著之心,才讓它抓住機會。後蒙迦諾迦尊者賜其三昧法水,令之解脫,才與悟達國師了卻這一段夙怨。悟達國師,宿世皆為高僧,精進修行,好比樹之“榮”,但一念名利心起,惡業現前,如同樹之“枯”,不論枯榮,十世前種下的惡因,十世後也逃不掉因果的報應。

“枯者從他枯,榮者從他榮”。那是明白了因果法則後的釋然,是對宇宙萬物生滅現象的一種坦然。是一種無論外界如何暄囂變幻,自己看破放下後的波瀾不驚。所謂“不以物喜,不以己悲”;所謂“寵辱不驚,去留無意”。

真正明信因果的人,在了解人生的種種枯榮皆為無常後,不會被世俗的功名利祿所誘惑,不會因困難挫折而消沈;明信因果的人,只會從因果入手修增上善緣,離避惡緣;明信因果的人,會通過學佛修行轉換因果,證得解脫成就!

“枯者從他枯,榮者從他榮”。是學佛人不變隨緣的放下,是隨緣不變的閒庭信步。不執著,並不是隨波逐流的消極,而是一種順應因果法則的自身進取。

撰文:南梔

編輯:凡世塵印

順應因果法則與宿命論的誤區

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