慈心 与 功德 的 条款

Quest716

听一个南传佛友讲了一些可能正确，或许会令人沮丧的资料。

i) 修慈心观(metta bhawana)的那种慈爱频率，只能分享给活着的人，不能用来分享给离开世界的人。

ii) Tirokutta sutta讲善行功德(merits)不能被回向，因为唯有自己是业力的主人。(但是，随喜别人善行则可以)

诸位请分享下看法吧~

_/\_

ethen1980

南传，汉传，藏传都有各自的讲法，我个人觉得，信自己到底信奉那一边都可以。有一句话可以讲完全部，应观法界性。。。。。你懂di

念弥陀

嗯！心，佛，众生三无差别，重点的是用什么心去回向，真心或妄心，which do you prefer(华文）?

谷成

听一个南传佛友讲了一些可能正确，或许会令人沮丧的资料。

i) 修慈心观(metta bhawana)的那种慈爱频率，只能分享给活着的人，不能用来分享给离开世界的人。

不是不能，而是南传禅修鼓励禅修这最好先证得禅定，具有定力以后，才来散播慈心给这些恶道众生，而北传修行者则是百无禁忌的，只要当事人觉得心无挂碍即可：

你这个阶段只需要 对呼吸，对目标很感兴趣，恭敬它，喜欢它，其他的来什么都不 用去注意。佛来也不关我的事，就算是菩萨来 洒甘露，全身清凉，你还是看呼吸比较实在。 这不是不恭敬佛菩萨，不恭敬天神护法，这是 对法最大的恭敬。你不要看到了佛菩萨就用光去照，这是不对的！要照等过了四禅，完全掌握了入出定自在， 那个时候可以去学会用智慧之光去照其他众生，特別是修慈心的时候，你要散播给那些对象，可以用光去照它们，当你看到了， 就散播慈心给他们，给地狱众生，苦界众生，把光明照过去，看到了就散播慈心给它们。这种还不叫做天眼通，这是很粗浅的定的力量，以后你们自然可以分辨得出，其实意门原来就有‘看到’的作用，但是不够强，没有办法如眼睛一样的看到，但是定力强的时候，心就可以起‘看到’的作用，就很自然的看，但是当时不要去强行操作，不要用贪图的心去看，就是很安分守己的守着，专注，很单纯地看到。 这个开示的目的是为了那些以后可能会用到指示，但是没有办法到道场修行的人，你们可以用指示自己上四禅。————《吉祥禅风集》，吉祥尊者2014年西安禅修营开示全集

ii) Tirokutta sutta讲善行功德(merits)不能被回向，因为唯有自己是业力的主人。(但是，随喜别人善行则可以)

真的不能吗？难道南传尊者的开示是错的？难道南传《饿鬼事经》是错误的？

问: 我想把我的行为或思维的福德，转送给另一个人，是否有可能? 如果有可能，我怎么做? 谢谢。答: 一般来说，福德的转移要求1)行福德者把一件善业的福德回向给另一人。(2)而另一人，在得知前者的善行时，有赞同之意。如果另一人不知道、或者不赞同，该福德就没有得到转移。不过，你可以祝福他人，不论他们知道与否，都能够利益他们。如果你与另一人的关系，可以让你不带尴尬或难堪地告诉他(她): “我昨天禅修了，”或者“我上星期为慈善事业捐了一笔款，把福德回向给了你，”那么尽管告诉他。如果关系不是那样，你或者可以建议那个人同你一起行福德事，或者对那人传佈慈心。只有一种情形，不需要当面转告，受者自动知道该福德的转移: 那就是当后者已死亡并往生饿鬼界的情形。回向给饿鬼的福德，如果他们赞同，据说可以自动收到。这是他们那个境界的食物。该教导来自一部经(增支部10:177)。其中有一位婆罗门来见佛陀，说自己一直在把福德回向给死去的亲戚，他想知道那些福德是否真的送到了他们那里。佛陀回答说，如果他们是饿鬼，那么就收到了。至于被供奉的亲戚投生其它域界的情形，他回向的善意本身，导致他自己的福德的增进。那位婆罗门于是问: 如果我的亲戚当中没有饿鬼呢? 佛陀答: 每一个活人都有饿鬼亲戚。因此，要注意把你所有善业的福德回向给你已故的亲朋。 ————坦尼沙罗尊者（Ven. Thanissaro Bhikkhu），《答佛教杂志读者问》

---

「彼等住家外，街头四处立，自向旧家行，便立于门。依于过去业，多获饮食物，供养软硬食，彼是世因缘，谁会忆彼等？兹有慈悲人，以时有因缘，清净且殊胜，适时与饮食。『与汝等食物，愿汝得幸福。』彼等集此处，饿鬼集有因，多得饮食物，心非常欢喜。(饿鬼等言)：『我等受此食，与我有因缘，彼皆得长生。为我行供养，施主得善果。此实死世界，无耕无畜牧，亦无如商贾，及钱作买卖。由此处所受，得生死界之饿鬼。如水高向低流，此处实如是；此处之所施，利益诸饿鬼。川涌流满海，此处实如是；此处之所施，利益诸饿鬼。施我为善业，彼等与我有因缘。愿友愿亲里，忆起过去业，施物与饿鬼。勿泣勿悲伤，其余所叹息，亲亡有何益？如是利彼亲----然，施物施僧团，供彼僧伽之使用，常为死者益，善为彼得利。』此处之所记，于此亲朋者，所作之义务，供养诸饿鬼，僧伽处施力，汝甚得福不少。」————南传巴利圣典《饿鬼事经》，第一蛇品，五：户外鬼事
   


The Supreme Buddha gave this sermon to king Bimbisara:

After they have been born in the ghost world, departed relatives will come back to their own houses by the doors. They also stand outside the walls and at intersections.

Some people in the family will enjoy delicious foods without remembering about their departed relatives. Departed relatives are forgotten because of their bad karma.

Some compassionate people offer delicious food and drinks to virtuous people and share merits with their departed relatives saying, “Let this be for our relatives! May our relatives be happy!” Departed relatives gather to these places and highly appreciate the offering. They bless their relatives saying, “May our relatives who compassionately offered us these gifts have long, happy, and healthy lives.” The givers also gain good results.

Beings in the ghost world do not farm, herd cattle, trade, buy, sell, or use gold and money. They survive from merits shared by humans. As water rained on the top of the mountain flows down to the bottom, so will the merits shared from the human world reach the beings in the ghost world. Just as streams of water fill the ocean, so will the merits shared from the human world reach the beings in the ghost world.

One should share merits with departed relatives recalling, “He gave to me, he worked for me, he was a relative, friend and companion.”

Weeping, sorrow, and lamentation will not benefit departed relatives in any way. They will remain in the ghost world no matter how much we cry.

Great king, the merits shared from the donation that was given to the noble disciples of the Buddha will be received by the departed relatives right away. They will enjoy happiness for a long time. Sharing merits with departed relatives is a very good habit to develop. You have respected departed relatives and supported the monks. By doing this you have collected many merits which will result in extraordinary happiness for a long time, great king.

————English translation(Petavatthu Pali - Stories of Ghosts ):

最后奉劝大家检查经典，不要因为对方是南传佛友，就照搬全收。有者甚至还到处去阻止别人回向功德，末学真的不晓得这样是在帮人修行还是阻人行善。合十。

forest456

无

Quest716

forest456 发表于 26-9-2016 05:48 PM
慈爱的"气"比较容易回向给与你有重缘分的人，亲人，有血脉相连的人。

回向的"气"其实也是很讲究技术性上的，在此也不便多说。

希望分享下技术方面吧。。

素还真

谷成 发表于 26-9-2016 01:28 PM
听一个南传佛友讲了一些可能正确，或许会令人沮丧的资料。

i) 修慈心观(metta bhawana)的那种慈爱频率，只能分享给活着的人，不能用来分享给离开世界的人。

不是不能，而是南传禅修鼓励禅修这最好先证得禅定 ...

我相信自己是业力的主人，终究要承担后果。可是对于一个一无所有的人遇到善人给他财宝，他就可以享有财宝。如果他不懂得赚钱，把财宝耗光后他又再变得一无所有。
如果这个一无所有的人深陷牢狱那么就得不到善人的财物。可是假如这个坐牢的人有孝顺的孩子，在世间替他行善业，牢狱的一些罪行也许可以减少。

chong91

我觉得可以阿，目键连的妈妈就是 example 阿

Quest716

谷成 发表于 26-9-2016 01:28 PM
听一个南传佛友讲了一些可能正确，或许会令人沮丧的资料。

i) 修慈心观(metta bhawana)的那种慈爱频率，只能分享给活着的人，不能用来分享给离开世界的人。

不是不能，而是南传禅修鼓励禅修这最好先证得禅定 ...

谢分享。 我也奇怪，很多师父讲完课后都回向很多法界啊。

moon_boy

你慈愛問題有點模糊。

應該如此問 慈愛可不可以對已經死的人散播？
不能的話為什麼。

對死人散播慈愛跟已經成為鬼道生命體散播慈愛是不同意思。樓上有解釋為何可以對鬼道 地獄有情散播慈愛。

但我還沒有看到對死人散播慈愛部分。有南傳尊者開示可以對屍體散播慈愛的部分請告訴我，我很興趣他以什麼理由來解釋

慈經也沒有提到已經無生命的眾生散播慈愛。
愿一切有情众生：
一切活着的众生、一切有形体的众生、一切有名相的众生、
一切有身躯的众生、所有雌性的、所有雄性的、
所有圣者、所有非圣者、所有天神、所有人类、所有苦道中的众生，
无敌意、无危险。
无精神的痛苦。
无身体的痛苦。
愿他们保持快乐。

素还真

有谁把功德回向给尸体？

几乎全部人都把功德回向给死去的人，这些人都认为死人在灵界，以另一种生命体生存。

吉祥如意

慈愛（Metta）和功德（Merits）都是可以分享及迴向給一切眾生的。只不過不是所有眾生都有足夠的福報來接受這些慈愛和功德。

Quest716

念弥陀 发表于 26-9-2016 01:24 PM
嗯！心，佛，众生三无差别，重点的是用什么心去回向，真心或妄心，which do you prefer(华文）?

何谓真心呢 愿闻其详

Quest716

moon_boy 发表于 27-9-2016 02:06 PM
你慈愛問題有點模糊。

應該如此問 慈愛可不可以對已經死的人散播？
不能的話為什麼。

對死人散播慈愛跟已經成為鬼道生命體散播慈愛是不同意思。樓上有解釋為何可以對鬼道 地獄有情散播慈愛。

但我還沒有看 ...

所以说是包括所有人和非人等等众生？？

念弥陀

Quest716 发表于 28-9-2016 09:26 AM
何谓真心呢 愿闻其详

嗯！一切众生本来成佛（真心），因妄想（起心动念）分别（不平等）执着（不清净）而不能证得。

【何其自性本自清净，何其自性本不生灭，何其自性本自具足，何其自性本无动摇，何其自性能生万法。】

Quest716

我南传朋友讲，他所说的是来自这个开示
http://www.sasanarakkha.org/ebook/Honouring%20the%20Departed.pdf

我还在拜读中。。

gakki88

在此提出一个依他信施活命鬼成功接收到功德而获益的真实故事，这故事是帕奥禅师在2004年新年过后讲经时提到的。在帕奥禅林的大供养日时会有来自缅甸各地的Sayadaw (5)到帕奥禅林。那时有一位来自仰光附近的Insein Sayadaw告诉帕奥禅师说：有一次他去了一位施主家接受居家应供，用斋完毕后在给信众说法时，在座的一位女众忽然坐立不安，左摆右晃，开始神识不清。接着这位女众向Insein Sayadaw说她是他们其中的亲戚，已经死去了，是一名肢解惨案的受害者。也许她对自己的色身存有贪爱与执著，她现在投生为一个没有四肢的鬼。这时候Insein Sayadaw就很自然的为她传授三皈五戒，当这女鬼念完三皈依之后，就很高兴的向Insein Sayadaw说她的双脚长出来了，可以正常的坐，不会跌倒了，接着念完五戒过后，她的双手也长出来了。后来该女鬼的亲戚买了一些扫帚供养缅甸大金塔（Shwedagon Pagoda），并把功德回向给她。过了不久，这女鬼向亲属托梦说她现在过得像天人一样快乐。鬼讨功德对那些平时有做善行的缅甸人来说是很平常不过的事，见鬼也并不是什么不吉祥的事，这反而表示我们有功德才能够与其他众生分享。

转帖

谷成

mod=redirect&goto=findpost&pid=129451893&ptid=3903842]Quest716 发表于 29-9-2016 08:46 AM[/url]
我南传朋友讲，他所说的是来自这个开示
http://www.sasanarakkha.org/ebook/Honouring%20the%20Departed.pdf

我还在拜读中。。[/quote]

刚读了你的南传佛友所分享的书籍，Aggacitta Bhikkhu的观点是显而易见的，他赞同功德回向，包括回向给死去的亲属家人。为了方便不习惯阅读英文的其他佛友，我在下面的一些内容，提供一些简单中文翻译。

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The above verses show very clearly that the offerings made to departed ones comprise food and drinks. Only the last two stanzas seem rather out of place because the Sangha is not mentioned right from the beginning of the sutta. Moreover, the second person pronoun at the very end, i.e. ‘you’, seems like a rather abrupt insertion. Could they have been added later? I suppose we can never tell with any certainty. If those two verses were an intrinsic part of the whole sutta, I would like to propose the following interpretation. Two types of dàna are referred to here: the direct offering of food and drinks to the departed ones, and that to the Sangha, followed by sharing of merits. （这段内容提到，善德可以两种形式利益死去的亲属，一种是直接提供食物例如拜祭，其二是供养僧人，然后功德回向）However, the commentaries [e.g. to this sutta, to the Dhammapada (KN), and to Petavatthu (KN)] prefer to interpret the act of giving mentioned in this sutta as a Sanghadana only（不过这里也强调，根据《法句经》和《饿鬼事经》的注释，明显倾向鼓励供僧然后功德回向）, by justifying with a detailed legendary background story stretching back to the time of Phussa Buddha, 92 kappas (aeons) ago. The story tells of how King Bimbisara’s former relatives became miserable ghosts for aeons but immediately benefited and were relieved of suffering in our Lord Gotama Buddha’s presence when they rejoiced in the dedication of merits derived from a Sanghadana. This legend is a typical basis for the popular Theravadin view that this is the only proper way to benefit departed relatives（因此南传佛教认为供僧是比较利益往生亲属的方法）. But is this popular belief fully supported by the Canon and by real-life experience? There is substantial canonical evidence to suggest otherwise（虽然如此，经论却有其他证据显示不一定必须供僧）. For example, in Sigalovada Sutta (DN 31), it is mentioned that children have five responsibilities towards their parents. The fifth one is to continually make offerings to the departed（《尸迦罗越经》就提到，孩子对父母有五种责任，第五项就是持续提供食物（供养或拜祭）给死去的父母） (petànaü kàlaïkatànaü dakkhiõaü anuppadassàmi).Making offerings here could mean offering food to departed relatives. It is not mentioned in the sutta that they must invite the Sangha for dana and then transfer merits to the departed relatives, although this is suggested by the commentary. Hence, we cannot say unequivocally that offering food to departed relatives is not a Buddhist practice（因此，我们不能说拜祭食物给往生亲属不是佛教的传统）.

Page 13:

More explicitly, in Janussoni Sutta (AN 10:177), there is an interesting dialogue between a brahmin named Janussoni and the Buddha on the subject of giving dana to departed relatives. Below is a translation [with an abridgement of duccarita (bad conduct) and sucarita (good conduct)] of the parts relevant to our investigation. “Master Gotama, we brahmins give dana and do things in full faith, thinking, ‘May this dana reach our departed relatives. May the departed relatives make use of this dana (Idaü dànaü petà ¤àtisàlohità paribhu¤jantu).’ Master Gotama, can this dana reach our departed relatives? （《迦努娑泥经》提到这位婆罗门请教佛陀，可以将善德回向给死去的亲属吗？这些善德可以抵达他们吗？）Can the departed relatives make use of the dana?” The Buddha replied, “Brahmin, when there is an opportunity, it reaches; not when there is none （佛回答说，只要符合条件，他们可以接收到）(òhàne kho bràhmaõa upakappati; no aññhàne).” The brahmin asked again, “Master Gotama, what is an opportunity and what is not an opportunity?” The Buddha answered: ... A person guilty of the ten types of bad conduct is born after death in the realm of ghosts（佛说的条件就是这些死去的亲属落在饿鬼道，如果在其他五道就不能获益） (pettivisaya)4. There, he lives on the food of ghosts as well as on what is continually given by his friends, colleagues, or blood relatives here. This, brahmin, is an opportunity. The dana does reach him there.”“Master Gotama, what if that departed relative was not reborn in that realm? Who uses the dana?” asked Janussoni. “Other departed relatives who are born there use the dana（波罗门问，如果那些亲戚不在饿鬼道呢？佛说，其他在饿鬼道的过去世亲属将能收到）,” the Buddha answered. “Master Gotama, what if neither that departed relative nor other departed relatives are born there? Who then uses the dana?” “Impossible, brahmin,” said the Buddha, “There is absolutely no chance that in this [infinitely] long period of time [i.e. beginningless saüsàra] that realm could be void of departed relatives（婆罗门又问，如果都没有往生亲属在饿鬼道呢？佛回答说，不可能没有，过去那么漫长的时间，每个人必定会有过去世的亲属仍在饿鬼道）. However, brahmin, the donor too is not without benefit [since any act of dana will certainly yield beneficial results].” ...2. The dana can only reach the deceased if he is born in the realm of ghosts. 3. Dana here means offering food and drinks to the departed relatives—not inviting the Sangha for dana and then transferring merits to them（这里总结，帮助饿鬼道的死去亲属，可以直接提供食物拜祭，或是供僧回向功德，两者种都有利益）. Otherwise, as we shall see later on pg 21, if transference of merit was meant here, then the dana could reach a departed relative born as a deva, who could also benefit by feeling honoured.


Page 16:

U Aye Maung, a Burmese writer who was interested in parapsychology, wrote a book called The House of Life Again and Again based on his research about twenty years ago in Burma. He went round the country to look for children who could remember their past lives. Some of these children could remember that during the interim period between their death and rebirth as human beings, they were ghost（这里提到以为一位缅甸作家，他跑遍全国寻找那些记得过去的孩子们，有些记得他们前世死去，还未投生人类之前，曾经呆在鬼道中）. At first, they thought they too had bodies like human beings. So they ran away when they saw human beings, especially children who threw stones at them, even though stones would not be able to hurt them since they had subtle bodies. They were victims of their own misconception. Some of them could remember that they consumed filth like saliva, sputum, faeces and urine. They could also eat discarded food but they needed only one grain of rice to be full（他们有些记得，他们当时吃人们的唾液、痰、屎尿等等。他们也食用别人丢球的食物，只要一颗米粒就得饱食了).

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In a recent book called Theodora Speaks, the author, who has some inborn psychic abilities, recounted an incident which occured during the 7th month of the Chinese calendar. After her mother had prepared food and drinks to offer to her departed relatives and completed her prayers to the Door/Gate Deity, the author saw a group of ghosts entering the house and helping themselves to the offerings, buffet style. She noticed that the food was still physically intact although they seemed to be picking up whatever food they fancied.（这里提供另一则实例，有位作者，她的母亲在华人七月时拜祭饿鬼，她亲眼看到一群鬼进入家中自由享用食物） It may be interesting to note that the author is a longtime vipassanà yogi with an avid interest in Abhidhamma studies（这里特别提到是这位作者，她是长年修持观禅并对南传阿毗达摩论进行学习研究的佛教居士）.So, this “eye-witness” experience mellowed her orthodox Theravadin outlook on the efficacy of making food offerings to the departed. In her own words, “From then on, I never took lightly whenever I saw people making offerings（这位女居士后来说，从此以后，我再也不敢轻视那些拜祭食物的人们了）.” These and many other contemporary experiences seem to suggest that some ghosts can actually partake of food and drinks. Some people even say that they do so by “sucking” the qi（近代有太多实例可以指出，的确有一些饿鬼可以吸取食物的气质体或精华的事情） (essence/ energy) of the offerings and that’s why food that has already been offered tastes rather flat!

In Pattakamma Sutta, the Buddha praised the making of these offerings as a worthy deed, befitting wealth “that has gone to good use, that has been fruitfully employed and used for a worthy cause”. There is also a verse in Ratana Sutta (KN: Khp 6; Sn 2:1) that urges deities to protect humans because they make offerings (bali) to them day and night（《宝石经》也有内容指示天神门应该护佑那些奉献食物给祂们的人类们）Therefore, all you deities (bhåtà) please listen! Do have mettà for human beings who bring offerings day and night. So, being diligent, please guard them. These references show that a Buddhist is actually encouraged by the Buddha to make offerings to devas（这些经论证明佛陀是鼓励佛教徒们对天神奉献食物的）.


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This shows that a smart person who invites virtuous and restrained Sangha members for dana and then dedicates the offering to the guardian devas in the dwelling can be protected and assisted by the devas（这里指出聪明的人会供养有修德的僧人，并将供僧的功德回向给的天神护法，这样天神们就会对他们进行护佑）.So, dedicating one’s merits to devas is also a practice encouraged by the Buddha（所以功德回向给天神，也是佛陀所鼓励的善德之一）.

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People make offerings of food, drinks, flowers, incense, etc. to the Buddha image. Can the Buddha “eat” or appreciate the offerings? Obviously not. So, what’s the point of doing such puja? I think it is the mental attitude that counts（针对香灯花果供养给佛陀形象的行为，难道佛陀会食用他们吗？既然不会，那么为何还要如此供佛？我想，对佛陀的恭敬心是其中的重点，《吉祥经》提到任何对值得尊敬的对象表示诚敬的行为，都值得受到祝福）. The act of honouring those who are worthy of honour is a lofty blessing (påjà ca påjanãyànaü, etaü maïgalamuttamaü) listed in Mangala Sutta (KN: Khp 5; Sn 2:4).

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In Tirokutta Sutta, it appears that the departed ones returned to their former houses and so, the offerings could have been made there（根据《户外经》，那些死去的亲属，可能会回到前世的家种，所以可以在家中提供食物给他们）. However, the location for making offerings to departed relatives is not mentioned at all in Sigalovada Sutta, Pattakamma Sutta, or Adiya Sutta.

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“Should dedicate the offering” (dakkhiõamàdise) seems to be the nearest hint found in the Pataligama story (DN 16) and elsewhere. For example, in Milinda Pa¤ha (KN), King Milinda asked Ven Nagasena, “…these donors give dana and dedicate it to departed ones, thinking, ‘May this reach them（关于善德能不能转让，比库说，有个故事中弥兰王曾说过类似“那些捐献者将功德转让给死去的亲属，心中想，希望他们获得这些功德”） (ime dàyakà dànaü datvà pubbapetànaü àdisanti ‘idaü tesaü pàpuõàtå’ti…)”

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According to the Commentary to Tirokutta Sutta, however, a few factors decide whether the merits thus dedicated can be received by the departed relative（根据《户外经》，几个条件决定善德能不能抵达那些死去的亲属）: • The donor must think of the deceased and dedicate the Sanghadana to the deceased（行善业者忆起那些往生亲属并将供僧功德回向).• The dana recipient must be virtuous（接受供养者必须是有道德之人） • The deceased must rejoice in the dedication of merits（对方必须随喜然后才能接受到这份功德） (e.g. by saying, “Sàdhu! Sadhu! Sadhu!”). The commentary argues that the merits accrued to one cannot be transferred to another because the law of kamma states that beings are the owners of their own kamma. However, by rejoicing in another’s meritorious deed, one is creating wholesome kamma for oneself（这段说虽然每个人是自业的主人，但是随喜别人回向的功德也是一种善业，因此可以创造出好的善果）. In the case of a departed one reborn as a deprived ghost, rejoicing in the dana dedicated to him can give immediate relief and other benefits, particularly if the dana recipient is virtuous.

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Other Ways Not Mentioned in the Scriptures Apart from the dedication of offerings to devas as mentioned in the suttas, and to departed ones as explained in the commentaries, there may also be other ways of sharing merits, as the experiences of contemporary Buddhists imply. Here is one reallife story (condensed from The Story of Old Man Tiow by Sichitra Ronruen) that happened in Thailand not too long ago. There was an old Chinaman named Tiow who was a butcher. He had a son who became a monk against his wishes. One day, Tiow was killed by robbers who tried to steal his pigs. Together with other monks, the son chanted for his father lying in the coffin. On the third night, there was some noise coming from the coffin. When it was opened, the father was found still alive. According to the father, two bodyguards from hell took him to see King Yama6 who asked, “Have you done any good deeds?” The old man replied, “No, I do not believe in meritorious deeds like dana. For instance, why should I support monks? They do not work; they only eat and sleep, living off the faithful.” “Be prepared to suffer then!” King Yama told him. The guards threw him into the fire but before he got burnt a robe came down suddenly to cover and extinguish the fire. King Yama was very surprised. “You said you did not do any good deed, but who saved you?” “Ah, perhaps it’s my son, who is a monk,” （这里提到一则经典以后，发生在泰国的真人真事，这位华人屠夫被强盗杀死了，他已经出家的孩子回来替他诵经，过了第三天，他突然死去活来了。他的父亲回忆说，他死去后，有两位护从带他去见阎王，阎王问，你有做过什么善事吗？他说他不相信行善会获福的事情，他也不相信供僧。阎王于是让那些护从将他抛入火中，但是一件袈裟突然降落下来覆灭了大火） old man Tiow said. “Your son saved you; so I will give you one more chance. Go back to the human world. But you must not be a butcher anymore. Instead, you must go to the temple and be your son’s kappiya (steward).” ]The old man quickly agreed and returned to the human world to tell his uncanny story（阎王问，你不是说没有做过善事吗？那么是谁在救你？老人突然想起，也许是我孩子，他是出家人，阎王听了，就叫他回去，但是不要再杀生了，应该去当他孩子的近事男）.At that time, his son was considering whether to disrobe because he had met a girl, fallen in love with her and was contemplating marriage. However, when his father begged him to stay on, he decided not to disrobe so that his father could have one more chance to live. How did the monk save his father? He did not do any dana. All he did was meditate, then dedicate the merits to his father. And the father was not even aware of the dedication, not to mention rejoicing in it. But he was saved anyhow（结果老人回生了。其实他孩子并没有救他，他不过是打坐，然后将功德回向给他父亲。他死去的父亲根本不知道孩子回向了功德给他，也没有随喜，结果还是获救了）.


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According to Luang Phor Jaren (Phra Rajsuddhi¤anamongkol, author of The Law of Kamma), after meditation one’s mind is very clear and powerful. Hence, contrary to the commentary’s argument, people and other unseen beings apparently can receive merits that are dedicated to them after meditation, although they may not even be aware of the sharing（根据隆婆Jaren说，一个人在打坐以后的意识是清明有力的，所以他的功德回向可以有力的抵达那些非人的对象，即便对方没有察觉他的回向）. Dana and meditation (bhàvanà) are at the two ends of the merit spectrum, which can be broadly categorised under dana, sãla and bhavana.

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Perhaps for these reasons, modern Buddhists share merits not only after food dana, but also after doing other good deeds. These include, apart from what has already been mentioned above（这里也再强调，现代佛教徒应该修功德回向，不只是施食，例如捐血，印佛书，慈善捐款，义务工作，香灯花果供佛，念诵经文，分享佛法，听经说法，佛法讨论，放生动物等等，都可以回向功德）: • Blood donation • Printing Dhamma books for free distribution • Donations to charitable organisations • Voluntary service • Puja to the Triple Gem by offering flowers, incense, light, water, etc. • Reciting Dhamma from the scriptures • Teaching Dhamma • Listening to Dhamma • Dhamma discussion. • Freeing captive animals.

读完以上内容，确实证明施食和功德回向给死去亲属是值得佛教徒去做的事情。希望南北佛教徒可以纠正错误的观点，从今以后不要再去阻止别人行这些善业，应该转而去支持和随喜这些事情，尽量利益那些还在鬼道的众生亲属们。愿以这些讨论和分享功德，回向一切有缘的鬼道众生，愿他们可以获得需要的食物和衣服、脱离恐怖和获得安祥，早日离开恶道，往生人天和佛法结缘。也将功德回向给楼主和cari的佛友们，包括楼主的南传佛友。合十。

Quest716

谷成 发表于 30-9-2016 12:03 AM
刚读了你的南传佛友所分享的书籍，Aggacitta Bhikkhu的观点是显而易见的，他赞同功德回向，包括回向给死去的亲属家人。为了方便不习惯阅读英文的其他佛友，我在下面的一些内容，提供一些简单中文翻译。



读 ...

感谢贤友的整理摘要。

人虽然是独立的个体，但血缘和亲属，真的是和人有某种程度的连接关系。

素还真

谷成 发表于 30-9-2016 12:03 AM
刚读了你的南传佛友所分享的书籍，Aggacitta Bhikkhu的观点是显而易见的，他赞同功德回向，包括回向给死去的亲属家人。为了方便不习惯阅读英文的其他佛友，我在下面的一些内容，提供一些简单中文翻译。



读 ...

sadhu, sadhu, sadhu.