•   不要打罵畜生,因為和畜生結惡緣,來世相遇會有報應;也不要溺愛、寵愛畜生如自己兒女,因為和畜生結情纏,來世牠會來纏你,反而障道。
      Do not beat or scold animals since such doings will stir up bad conditions or causes with the animals and will let you receive retribution in the future life. Do not spoil or be unduly kind to pets and treat them like one’s own kids, since this will cause emotional entanglement to the pets and such connections may lead them to establish connection again with you in the future life and become an obstacle to your practice of Buddha’s teachings.
  •   習氣,是多生累劫帶來的,要慢慢修才能斷除,要從易犯、常犯、粗而明顯的先除,有基本功夫了,就能斷除微細的習氣。
      Habitual behaviors are carried over from the previous myriad lives and gradually we rid these habits over time by practicing Buddha’s teachings concentratedly. It starts with behaviors that are easily and frequently made, and so obvious to be aware of. After making progress of the fundamental practice, you are ready to get rid of the habitual behaviors that are minute and are difficult to be aware of.
  •   凡經典所在之處,即有佛在,故供奉那部經典皆可。人乘佛教香堂,供奉《金剛經》,表人、天、聲聞、菩薩法門,都是方便接引,最終都會歸到般若實相,取證究竟涅槃。
      Wherever a Sutra is present, there is Buddha presence as well. Therefore, any one of Sutras is suitable to be enshrined. In Human-vehicle Buddhism designed Buddha Hall, we enshrine the Diamond Sutra. That is a practice method shared by Buddhism of Human-vehicle, of Deva-vehicle, of Sravaka-vehicle, and of Boddhisattva-vehicle. That is a method convenient to lead the followers to practice Buddha’s teachings and eventually to realize the ultimate state of prajna, and to experience the enlightenment of ultimate Nirvana.
  •   見人有過,以誠心、愛護心,私下給予建議,不要背後指責,論說是非或當面給人難堪。
      When you see faults in others, you should provide suggestions in private with a sincere and caring heart. Never accuse them behind their back, commenting on their rights and wrongs, or embarrassing them in a public place.
  •   講話要輕聲有禮,措辭要有藝術,不可吵嘈、粗俗,蠻橫無理。
      When you talk to others, use a soft voice and be polite, elaborating on your wording and phrasings skillfully like an artwork. You must not engage in noisy quarrels, ill mannered, arbitrary, and unreasonable.
  •   遇到無法解決的事情,暫時放下,不要六神無主,四處求神問卜;求人不如求己,拜佛懺悔業障,收攝六根,往內淨心,智慧開了,就知道如何解決。
      When encountering difficulty that you cannot resolve, you have to put it down for the time being. Do not panic and ask gods around for advice. Ask for help from yourself rather than others. You have to prostrate before the Buddha, repenting of the impediments resulting from previous karma, pay attention closely to your six-sense-roots, and calm and purify your mind to gain right mindfulness. In this way, your wisdom will grow, and you will know how to resolve the difficulty.
  •   修行人不要學麻雀,小心小量,野蠻計較。
      The one who cultivates his/her mind should take sparrow as a bad example, which is stingy, mean, rude, and care about trivial matters.
  •   寫文章,要從日常生活言行中的小地方來表現佛法,才能合情合理,引起共鳴,不要空談理論,說食不飽。
      When writing about the Buddha dharmas, you have to illustrate the Buddha’s teachings in the daily life activities of what people do and talk, so that it would sound fair and reasonable to the readers, and the readers would think it is just like what happens in their lives. If you talk about only the theory of what Buddha taught, it would not be easy to be understood and accepted. Just as a proverb said, if you just talk about food alone, your stomach will not be full.
  •   寫文章,要力求精簡;做三寶事,也應精簡勿繁。
      In writing, it strives to be concise and brief, and so too in matters concerning the Triple Gem, it strives to be streamlined and avoids being complicated.
  •   空談理論無用,境界來時,當下覺照,不迷即菩提。若執妄當真,是上習氣的當,非由他動,是自心迷妄。覺此,面對「利、衰、毀、譽、稱、譏、苦、樂」八風,才知當體即空,才能心不妄動。
      It is useless if you just talk about and think over theory. In reality if you maintain awareness when encountering things and prevent your mind becoming deluded, you are in the state of bodhi. On the contrary, if you mistake the illusive encounters as real and attach to them, you have been deceived by your habitual mind; it is not caused by others, but your own bewildered mind. Being aware of this, when you face with the eight dharmas of “benefit, loss, slander, reputation, praise, ridicule, dissatisfaction, and satisfaction” you will know at the very moment that all dharmas are empty and be able to keep your mind from fluctuating.
  •   要消除貢高我慢心,就要反觀自己還有許多不如人之處,如此就能隨緣做事。
      In order to eliminate your arrogant mind, you have to have an introspective approach to understand that somehow you are not as good as others in many areas, so that you will be able to behave and do things in ways that are compatible with the circumstance and conditions.
  •   迷信比不信好,智信比迷信好,正信比智信好。正信者,進一步還要深信自己本具自性寶藏,取之不盡,用之不竭,時時從內心挖掘寶藏,開顯智慧光明。
      A blind faith mind is better than a non-believing one, rational belief is better than blind faith, and the right belief is better than rational belief. One with a right belief has to further deepen the belief that one has the precious treasure of Buddha nature, which is inexhaustible, and dig from within a precious treasure, to open up wisdom and reveal a bright mind.
  •   一心具十法界,現前一念惡生起,就會輪迴,不是等到死了之後才輪迴,所以要保持正念,觀心無常,當下了脫生死。
      Your mind encompasses the ten dhamma realms, any moment when an evil thought arises you fall into samsara already; you don’t need to wait for death to experience samsara. Therefore, you have to maintain right mindfulness by observing that your mind is unsteady and impermanent, so as to liberate your mind from the cycle of death and birth in the very moment.
  •   菩薩度眾生,要護念眾生的慧命,注意說話要守口德,否則斷人慧命還不自知。
      A bodhisattva must be concerned with the wisdom of sentient beings and protect it skillfully when ferrying them to the other shore. The bodhisattva must guard and be mindful of moral discipline in their speech in order not to lose their awareness and impede the wisdom of other people.
  •   說法時,要應機說法,圓融無礙,使問者聞之心開意解,豁然開朗,如此才能度人入道。 切勿以凡夫的對立習氣,引經據典,強為辯證,如此易產生是非。
      When we preach the Buddha Dharma, we must talk in a harmonious and agreeable way according to circumstance and timing so that the Dharma will inspire the listeners who ask questions to happily open their minds and understand, even gaining immediate insight. Only by this way we can ferry them to enter the Buddhist path. Remember not to follow your habitual behavior by taking a view point of opposites, try to convince them by quoting some sutras to support your argument, because in this way you would easily lead to a dispute in terms of right and wrong, or yes and no.
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