盂兰盆节 如何利益往生亲人

嘎玛仁波切

导语：佛陀曾对目犍连尊者说：“你母亲留下很多财产，用它们来供斋，把功德回向给她，就可以让她从地狱解脱。”

无论多么有学问的人在遇到佛法之前，对世间万法的来龙去脉几乎都像个无知者。所以历史上很多的文人雅士、名人学者，都追随佛陀思想的传承，只要怀有开放与学习的心态，没有一个不被佛法折服的。

因为世间的聪明才智是片面狭隘的，佛法才是真正究竟的智慧，是无量无边的圆满和包容。

佛法的殊胜在于越深入学习，越感觉到自己好像井底之蛙，越体会到自己的无知，目光所及非常有限。包括研究学习了一辈子佛法的大学者、大善知识，终其一生，也无法与佛陀的圆满觉悟相提并论。

即使是脱离轮回之苦的罗汉，也因为远远没有达到佛陀的圆满究竟而有“罗汉四不知”：地点太遥远隐蔽而不知；时间太长久而不知；因果太深奥而不知；佛法甚多而不知。

所以，当他们看到一朵花时，知道种子的来源，但是佛陀却可以说出花朵为什么是这样的颜色、形状和气味。

一粒小药丸的成分，药剂师可能用了几十甚至上百种药材提炼混合在一起，我们感受的只是舌头传达的苦、涩、甜的基本味道，比较敏感或受过训练的人，或许能尝出其中味道比较突出的几种材料。

但是，如果把一粒药丸放在佛陀眼前，不用品尝，佛陀就能知道药丸的全部成分，这就是圆满的智慧，是连佛陀身边“神通第一”的目犍连尊者也无法了知的。

目犍连尊者的母亲出生在非常富有的贵族之家，脾气异常暴躁，虽然信佛，但是很喜欢骂人、抱怨。她往生以后，目犍连用神通观察时，发现根本找不到母亲，满心疑虑。

以母亲生前的性格和修行，要往生西方极乐世界是不可能的事，可是为什么在六道里面都找不到呢？当他带着疑问请教佛陀，母亲是不是往生极乐时，佛陀告诉他，没有在净土，是投胎到地狱了。

可是目犍连不理解为什么自己在地狱没有看到呢？佛陀说：“因为你是罗汉，还有障碍未净除，能看到的还不够究竟，还有更遥远的世界是你的能力无法企及的，所以才看不到。”

说完，佛陀就带着目犍连尊者往西边飞，飞了很久，快靠近某个世界时，目犍连就感觉到了，原来母亲正在这个世界的地狱里受着煎熬。

和母亲感情一直很深的尊者非常痛苦，佛陀慈悲的对尊者说：“你母亲留下很多财产，用它们来供斋，把功德回向给她，就可以让她从地狱解脱。”

这就是很多人都熟悉的盂兰盆节的起源——目连救母，它是很多戏曲会用到的题材，也是闽南一带农历七月的“中元普度”法会，就是为往生的亲人做普度的法会，让他们脱离当下的苦难折磨，像尊者一样为往生的亲人做广大的供养和布施。

现在很多人会说看到别人的父母或亲人已经往生西方极乐世界，可是就连佛陀的大弟子目犍连尊者的母亲都不能往生净土，可见，西方极乐世界不是那么容易去的，也证明我们身边的人没有那么大的神通，希望大家都拥有正知正念，不要再上当受骗。

从一个人活着时做了多少善事、累积多少功德、修行如何就大概知道能不能往生西方极乐世界了。没有劳动而想收获是根本不可能的。没在土里播下种子，哪可能长出粮食？！

自己努力工作，用储存的薪资到向往已久的地方旅游是有可能的，大家也会相信。如果平时都不修行，也没有做什么善事累积资粮，要往生净土，是没人会相信的。

所以，根本不用到处问家人或朋友投胎到何处，看看他们之前都做过些什么就很清楚。是否有人比神通第一的目犍连尊者更厉害，有能力到西方极乐世界去确认某个人是否在净土呢？

就连目犍连尊者都会有的困扰，我们会有也是很正常的。但是，很多弟子都会来问，家人往生后投胎到哪里了？其实就是希望我们告诉他，让他确认家人去了西方极乐世界，但这是根本不可能的，因为我们到目前为止都还无法去西方极乐世界，所以也不会知道。

我们只知道佛陀说西方极乐世界是多么的庄严，不会再感受各种痛苦和烦恼，也知道如何去的方法，大家只要照着做，就绝对可以到达。

Why is Ullambana linked to filial piety?

Source: KMSPKS

The lunar seventh month is known as the Ghost Festival to many people where it is believed that the hell gates are opened, and ghosts are set free for a month. However, in the context of Buddhism, the fifteenth day of the seventh month in the lunar calendar is known as the Ullambana Festival or month of filial piety.

What is Ullambana, and why is filial piety linked to it?

THE BUDDHA'S JOYFUL DAY / SANGHA PRAVARANA DAY 

According to the Ullambana Sutra, during the Buddha’s time, the Sangha (the community of Buddhist monks) were to stay indoors and practise diligently for three months during the rainy season in India as it is very inconvenient to ask for alms during this season of the year.

On the completion of the rain retreat that falls on the fifteenth day of the seventh month of the lunar calendar, many venerables gained enlightenment. The venerables will gather and report to the Buddha on their meditation progress. The Buddha was delighted with the venerables’ progress, and this day became known as the Buddha’s joyful day and/or Sangha Pravarana Day.

ORIGIN OF ULLAMBANA FESTIVAL 

Venerable Maudgalyayana wanted to repay the kindness of his father and mother after he attained arhartship. He used his clairvoyant powers to search for them, and he realised that his father was reborn in the heavenly realm, while his mother was reborn as a hungry ghost. She was suffering due to her attachment to the inheritance left by Venerable Maudgalyayana’s father; she did not follow his instruction to make offerings to Buddhist monks who came her way.

Venerable Maudgalyayana was deeply saddened and filled a bowl with food to offer to his mother. The food turned into burning coals whenever the food was placed in his mother’s palm and his mother could not eat. He approached the Buddha for help and advice on how he can help to ease his mother’s suffering.

The Buddha instructed Venerable Maudgalyayana to make offerings to the Sangha on the fifteenth day of the seventh month of the lunar calendar. Venerable Maudgalyayana did as the Buddha advised, and the merits accrued helped his mother obtain a better rebirth.

MONTH OF FILIAL PIETY 

The Buddha said that if anyone who wishes to practise filial piety can make offerings to the Sangha on this day. After the offerings are made, one can transfer the merits to their parents, past and present. By making offerings to the Sangha on this day, the merits and virtues will liberate parents of past lives and bless our present parents with health and longevity. This month is also known as the Month of Filial Piety.

The Truth is realised in an instant; the Act is practised step by step.

-- Zen Master Seung Sahn

开发内心快乐的源泉

达照法师

人生所有的境遇，都可以是快乐的，也都可以是痛苦的。古时候，皇宫里面的生活很多人会向往，但是在皇宫里面“侯门深似海，伴君如伴虎”，如果没有什么智慧和能力，在那里也是很受苦的。也有很多人向往出家人的生活，“只要头剃光，不怕天下荒”，认为到了寺庙里面，环境清幽，衣食具足，又能听闻佛法，简直是人间净土。当然如果有三宝作为依靠，生命就有了归宿。

但是很多人出了家以后，依然烦恼痛苦一大堆，有时候心理变得更加脆弱，感觉无依无靠。所以，世间的外在表相，任何一种只要你能列举得出来，它都可以令人痛苦，也都可以令人快乐。其实，快乐只在于我们的内心中，就像颜回，“一箪食，一瓢饮，在陋巷，人不堪其忧，回也不改其乐”。实际上，每个人对痛苦和快乐的感受是有一个基本标准的。人从生下来的那刻开始，承受力就在不停地得到训练。出生在穷苦人家的孩子，满足的标准就放得低一点，他比较容易得到满足，得到快乐。一生下来就很幸福的孩子，标准就定得高一点。尤其是被大人宠坏了的孩子，标准一直放得很高。可是现实人生不是完全随我们的标准来给予的，所以标准高的人就比较不容易满足，不容易得到快乐。

这背后说明一个问题，就是我们快乐的标准虽然有个基准，但常常是随境而转的，转了一大圈，回过头来才发现，标准还是在我们的内心深处。就像有些在农村里的人，总是羡慕城市里的生活；等到了城市里面赚了钱，买了房子，成了家，事业做大了，还是回过头来向往自己小时候住过的农村，那里空气好，环境好，在那里能感觉到一种幸福感、一种快乐。

一个人买福利彩票中奖的时候，那种欣喜和快乐是暂时的，等过了两三个月以后，他的幸福快乐感又回复到了中奖以前。当一个人突然遭到天灾人祸，或者患了什么疾病，或者遭受了什么打击，他的幸福标准可能会降低，他会觉得自己以前是多么幸福；等过了一段时间他自己恢复了，他的幸福标准也会随之回到原来的那个尺度。根据不同的标准，人们对自己人生要求自然就不一样。古人很在意教育，在一个人很小的时候，在他的脑海里、身心当中植入一种幸福的标准。过去的传统教育是：你的心如果安了，你就会幸福；人际关系处理好了，你就会幸福；你要与人为善，要少一些贪欲，多一些关爱，你就会幸福。但是随着物质的发展，许多人把物质的享受当作衡量人生价值的一个重要尺度，导致了现代人外在的生活越来越丰富，内在的精神却越来越空虚，原因是他们的尺度、标准不稳定了。

我们凡夫又常常会执着内心的某一种固化的标准而使自己痛苦。我刚出家的时候，如果看到别人穿漂亮的衣服，我就觉得这个人不是修行人，我不理他，后来想想这简直可笑！有一位老师父还专门批评我说：“我徒弟穿的都是绸缎一样的衣服，很漂亮，你怎么天天穿破衣服呢？看上去讨厌，不好看。”我心里想： “你的徒弟贪图享受，你还说我？”也有人问他徒弟：“出家人穿这么漂亮的衣服干什么？”他徒弟说：“你看佛菩萨，全身都是贴金的，我已经很可怜了，我要向佛学习。”

实际上，外在的表现是假象，我们内心的标准才是最关键的。所以，记住这句话：我看到别人的错误，实际上是我内心有错误的标准。我们觉得那个人是一个坏人，是因为我的内心有恶人、坏人的标准；如果心中没有这种标准，满世界都看不到一个坏人。佛菩萨看到一切众生都是佛，因为他们内心没有错误的标准。如果我们能够像佛菩萨一样，抛弃这些固有的标准，就能够开发内心快乐的源泉，就能够找到生命真正的意义。

When an ordinary man attains knowledge, 

he is a sage;

when a sage attains understanding, 

he is an ordinary man.

--Zen Proverb 

The Twelve Links of Dependent Origination

by Kalu Rinpoche

All samsaric existence depends on the conditions and factors that form it; nothing has any autonomous or independent existence whatsoever. As conditions change, the phenomena that make up these lives arise and pass away; they are neither permanent nor independent.

All states conditioned by samsara appear, abide and disappear as the interaction and transition of interdependent factors. Appearance and disappearance, birth and death follow one another continuously. The traditional diagram presented here, called the wheel of samsara, wheel of birth, or wheel of life, illustrates the sequence of twelve components that make up the appearance and disappearance of the consciousness and its experiences, or samsara.

These twelve factors, which we already discussed, parallel the series of bardos and the transformations of mind which were described in the preceding chapters. They are complementary presentations that overlap.

Each link in this chain of reactions arises by virtue of the others; each one produces the next. Therefore, for example, where there is becoming there will be birth, followed by deterioration and death.

For an ordinary person, death is followed by a period of unconsciousness or ignorance in the bardo of emptiness. This ignorance is the point of departure in the cycle of illusion, the first mental obscuration that gives rise to all the others.

In the outer links of the wheel of life, the first link, ignorance, is symbolised by a blind person groping for the way with a cane. That ignorance also appears in symbolic form at the centre or hub around which the wheel of samsara constantly turns.

On the basis of ignorance, under the influence of latent formative elements in the fundamental consciousness, the experience of individual consciousness is reactivated. These elements are karmic imprints remaining in the fundamental consciousness after death and the disappearance of individual consciousness.

At the moment of death, the action of karma temporarily disappears. Then it returns as formative factors, the second link, reconditioning the mind in the individual consciousness along with mind's productions. These factors exist in the form of propensities and habits. The karma, or formative factors that cause the reappearance of the "I am" delusion, or sense of individual consciousness, are the point of departure here, but they continue their activity throughout the cycle. This rebirth of the individual consciousness is symbolised by a potter moulding clay and corresponds to the end of the bardo of emptiness, the moment at which the consciousness re-establishes itself before beginning its migration into the bardo of becoming.

The "individual" consciousness is the third link, symbolised by the agitated monkey which is the cognitive mode that experiences everything in terms of subject and object, which in turn gives rise to all dualistic activity.

The fourth link is called name and form, depicted by a boat with two people representing, respectively, consciousness and the mental body in the bardo of becoming. The consciousness subject corresponds to name, while form is the body with which it is identified in the experience of "I am that," as in "I am that body."

The fifth link is the six realms, depicted by a house with six openings that correspond to six sense fields in which the bardo being's consciousness is developed.

The sixth link, contact, represents the connection formed between consciousness-subject and its projection, or projected objects, between the consciousness identified with the mental body and the world it mistakenly perceives as being "out there," or outside of it. Recall again the analogy of the dream. This link is depicted by an arrow touching a man's eye.

The seventh link, sensation, shows a couple embracing; this represents the initial experience that arises as a result of the meeting of a subject and its objects.

The eighth link, thirst, depicted by a man drinking, is the urgency that provokes the subject to seize the thing as an object. The ninth link, grasping, is the subject's actual fixation upon an object, depicted by a man picking fruit from a tree. These links underlie our perceptions in general and those of the bardo of becoming in particular.

The tenth link, illustrated by a pregnant woman, is called becoming. Grasping, the fixation of the ninth link, concretises into the birth of a new life.

The eleventh link is birth in the world created by this state of existence. It is represented by a woman giving birth. This is entry into the bardo of birth to death. All the preceding links are like an electrical current whose energy generates the birth of a given state of existence. The exhaustion of this current finally leads to the next state and its disappearance and death. After birth, life evolves, deteriorates into old age, and ends with death.

Ageing and death, represented by a corpse being carried off to the charnel ground, is the twelfth and final link. After the bardo of the moment of death comes the bardo of emptiness, and so on. The wheel of samsara turns endlessly.

We take birth countless times in samsara's six realms; this is illustrated toward the centre of the wheel of life by six Tibetan letters. The entire wheel of samsara turns around the three mental poisons depicted at the centre of the illustration: ignorance, symbolised by the pig; hatred, symbolised by the snake; and desire, symbolised by the cock.

An autonomous, resourceful, and fully equipped body that's freed of the eight unfavourable states is not easy to get. To get to the heart of this free and resourceful occasion and to get past the pleasures of worldly life is not easy to do. To see what is wrong with the phenomenon of samsara and accomplish nirvana is not something easy to do. Although one might practice true Dharma extensively, the purest conductive conditions don't easily join. A Lama who masters instructions, scriptures, and logic and has a compassionate heart is not easy to find. A student with faith who does not get fed up or exhausted and is able to actually practice is not easy to find. A practice environment blessed with the proper conditions free of all hazards and fear is not easy to find. Friends with the same motivation and way to apply it, whose thinking accords with your own are not easy to find. A body that's able to work with its pain and illness and still do all you bid it is not easy to find. Although you might get every one of these factors together, to practice with one-pointed mind is not easy to do. These are nine things which are difficult to come by. They're difficult, but it's these difficult things you must do. 

-- Milarepa

心

顶果钦哲仁波切

人一生中所面临的俗事，就像永无止境的海浪，一波接著一波而来，但我们到最后还是两手空空，什么也留不住，我们的脑中走过无数的念头，一个念头生出许许多多的念头，但所有的念头都只会增加内心的骚动与不平。

假如仔细反省日常行为所依据的基本价值观念，并试著找出它们从何而来，我们就会发现，这一切都源自我们未能对事物做正确的检验。我们的所作所为，通常是根据「每一件事都是真实、具有实体」的假设而来。但是，当我们看仔细一点就会发现，现象世界就像一道彩虹，色彩鲜艳多姿，却没有任何实体存在。

当天空上挂著一道彩虹，映入眼廉的是许多美丽的色彩，但彩虹不能当衣服来穿，不能当饰物来戴。没有什么是我们可以拥有的；所有的事物只不过是透过各种因缘的结合，呈现在我们面前。心中升起的念头也是如此。念头根本没有所谓实体的真实，或本质的存在。所以，念头根本没有理由拥有强过我们的力量，我们也没有理由沦为念头的奴隶。

轮回与涅槃皆由心造。即使如此，心也没有什么了不起的，它只不过是一堆念头罢了。一旦我们认清念头是虚空的，心也就失去了蒙骗我们的力量。但是，只要我们把虚假的念头当做是真的，念头就会向过去生生世世一般，继续折磨我们，该我们深受痛苦。为了达到控制「心」的目的，我们必须觉知该做什么，以及该避免什么；我们也必须保持警觉，时时检视身、口、意三方面的行为。

为了破除心的执著，了解所有的现象皆如海市蜃楼中的绿洲一般空无虚有，美丽的外相无益於心，丑陋的外相也无害於心。斩断希望与恐惧、喜爱与憎恶的连结，安住於平等舍之中，了解所有的现象只不过是自心的投影。一旦你知道什么是绝对的真理，你将认清眼前所有的相对现象只不过是一个幻影，一场梦，并且不再执著於它，认清实相即是空，就等於破除了思想的限制。

We're stuck between the Past & the Future yet the Present is a mystery.

-- 7th Dzogchen Ponlop Rinpoche

The Efficacious Language of Heaven and Earth (Part 2)

by Venerable Hsuan Hua

Some people who learn how efficacious The Shurangama Mantra is, decide to exclusively recite it and ignore all other aspects of cultivation. That’s going overboard. In cultivation, no matter what Dharma it is, you have to keep to the Middle Way. Don’t do too much and don’t fail to do enough. Although the Mantra is definitely efficacious, still, you have to develop samadhi.

The Shurangama Sutra describes how efficacious this Mantra is, but it also explains the method of returning the hearing to listen to your own nature by cultivating perfect penetration of the ear organ. That’s also extremely important. While you are reciting the Mantra you should be returning your hearing to listen to your own nature. You must reflect within.

Didn’t I explain earlier how the mantra becomes the mind and the mind becomes the mantra? The mind and the mantra cannot be separated; they are non-dual. When you get there, then you can attain whatever you seek; everything will go the way you want it to, and you will have success in whatever you undertake. When the mind and the mantra merge into one, then you have actually attained the samadhi of Chan meditation and have acquired real samadhi power. That is something you should know.

Every line of The Shurangama Mantra contains infinite meanings as well as infinite functions. You should realise that The Shurangama  Mantra is the most efficacious language in the world — the efficacious within the efficacious, the esoteric within the esoteric! It is an unsurpassed Dharma Treasure — the Gem that can save living beings' lives. It embraces all that exists.

From the Buddhas of the Ten Directions to the Avichi Hell, all the Four Kinds of Sages and Six Sorts of Common Realms pay homage to  The Shurangama Mantra. None of the Ten Dharma Realms transcends its scope. All categories of ghosts, spirits, Dharma-protecting deities, Hearers, Condition-enlightened Ones, up to the Buddha Vehicle are contained within The Shurangama Mantra. The Shurangama Mantra contains the names of ghosts and spirit kings. When the names of those leaders are recited, all the ghosts and spirits in their retinues become very obedient and behave themselves. They don’t dare to make trouble.

Reciting The Shurangama Mantra every day can cause demonic beings and weird ghosts throughout the world to settle down and stop harming people. The substance and function of The Shurangama Mantra are all-encompassing. It can be said that within the mantra can be found the entirety of Buddhism’s teachings and meanings. If you can understand The Shurangama Mantra, then you have understood the essence of Buddhism’s esoteric teachings.

All the inconceivable wonders and esoteric phenomena in the universe are contained in The Shurangama Mantra. If you master The  Shurangama Mantra, then you don’t need to study the esoteric school’s white teaching, black teaching, yellow teaching, red teaching or any other teaching. This is the ultimate method of samadhi and the most esoteric  Dharma. Unfortunately, no one really understands this esoteric Dharma; no one even recognises it. Most people study it, but cannot absorb it; they can only recite it but don’t know its meanings. Basically, it’s not necessary to know the meanings of mantras, you need only realise that they are an ineffable efficacious language.

Being able to recite The Shurangama Mantra is a benefit to all beings. Not being able to recite it, you cannot offer that benefit to beings. Quickly learn it, memorise it, investigate and understand it! Then you will be doing what Buddhist disciples should do. The very best is for those who want to recite The Shurangama Mantra to do it for the sake of the entire world; transfer all the merit to the whole world. There isn’t anything more important in Buddhism than The Shurangama Mantra. The Shurangama Mantra is a sure sign of the Proper Dharma. The existence of the Shurangama Mantra ensures the existence of the Proper Dharma.

When The Shurangama Mantra is gone, the Proper Dharma is gone. Those who cannot recite this mantra are not worthy of being Buddhist disciples. The Shurangama Mantra is nicknamed “six months’ stupor” because for most people it takes a half year of diligent recitation to get it memorised.

Those of us who can recite The Shurangama Mantra have been planting and nurturing good roots for countless aeons. Being able to memorise it perfectly and never forget it is evidence of those good roots. Without good roots, not only will you not be able to recite it,  you will never even hear of the existence of The Shurangama Mantra, or if you hear of it you won’t understand it and won’t be able to recite it. Truly, then, those who can recite it by heart do have great good roots!

The Shurangama Mantra is a Dharma-door difficult to encounter in billions of aeons. For every line we learn and understand, we activate one part of its power. But, then, we must actually put it into practice. However, it’s not that you try to make use of the Mantra’s vast efficacy and tremendous power. If you use this Dharma but you don’t uphold the precepts — like most people who aren’t clear about anything and casually kill, steal, are lustful, lie, and indulge in intoxicants, and who only recite the Five Great Hearts Mantra when some crisis happens — when you are defiling the Dharma and there is no merit in that.

If you insist on trying to control the ghosts and order the Dharma protectors around, then you’re just going to be increasing your own karmic offences. You will bring calamities down upon yourself.

Therefore, the first criterion for people who want to cultivate a Dharma is to uphold the precepts and place emphasis on developing virtuous conduct. You must not fight, be greedy, seek out, be selfish, pursue your own advantages, or lie. If your virtue in the Way is insufficient but you pretend to be a sage who can transmit teachings, or pass yourself off as the leader of a nation, then your behaviour is unacceptable. Nowadays, everyone is interested in getting the most magic out of mantras, but they are not attentive to their own moral character. And so in fact, their recitation will be ineffectual (ineffective).

Therefore, those who study The Shurangama Mantra (Dharma) must be proper in their behaviour, proper in their intent; must not have defiled thoughts, and must not do impure deeds. They should be very attentive to cultivating purity.

If on the one hand, they cultivate The Shurangama Mantra (Dharma) and on the other hand, they don’t follow the rules, then they will get themselves into deep trouble. Everyone should pay close attention to this point. If your intent is not proper and your conduct is not proper, then the Vajra Treasury Bodhisattvas will lose their respect for you and won’t protect you.

The Buddhas and Bodhisattvas are compassionate and would not hurt any living being or harm beings out of anger. But their attendants — the Dharma — protectors, gods, dragons, ghosts, and spirits will become enraged. Those evil ghosts and evil spirits, upon seeing you cultivating the Mantra while committing offences, will bring disaster and harm down upon you; will make you feel very uncomfortable; will cause you to get in grave trouble; or make you have to undergo a series of misfortunes or a series of retributions.

This is really no joking matter! Therefore, you must eat vegetarian food and purify yourself. Most of all your mind must be pure. Don’t have defiled false thoughts. Maintain physical purity and don’t practise defiling Dharmas. At all times, guard your purity. Don’t commit even the slightest infractions of the rules.

Reciting The Shurangama Mantra is more valuable than any amount of gold. Reciting the mantra once is equivalent to tons of gold! But your recitation shouldn’t be motivated by greed! If you hold the precepts, then you won’t (should not) be jealous or obstructive; you won’t  (should not) be greedy or angry, and your recitation of the Mantra will generate pervasive responses and massive benefits.

But if your behaviour is not in accordance with the rules, the Dharma-protecting good spirits will stay far away from you and when something happens to you they won’t pay any attention. Therefore, those who recite The Shurangama Mantra shouldn’t be cunning or behave in ways that continually create offences. At all times, they should be open and public-spirited; they should strive to benefit others, not themselves; they should cherish the ideals of Bodhisattvas, and cultivate the practices of Bodhisattvas.