婴灵古曼童

mememan

最近很流行这个泰国的婴灵古曼通，想请问各位佛友如何看这件事？供奉古曼童在佛学的立场上是如何的？请白话一点的回答，本人对佛法认识不深。。。

佐竹

這一樓裡，可以幫助你瞭解佛法。一般人看了就會明白佛法是甚麼，然後自然會瞭解佛教徒對古曼通的看法，我想你也不例外咯。

http://cforum2.cari.com.my/viewt ... &extra=page%3D1

mememan

什么是古曼童
http://www.baidu.com/s?wd=%B9%C5%C2%FC%CD%AF

mememan

重点是。。。？

佐竹

原帖由 mememan 于 5-8-2008 07:31 PM 发表
重点是。。。？

　「下面我們簡單做一個總結，就是「覺了」，就是決定不迷，了是明瞭。就是明瞭宇宙人生實相，宇宙人生的真相通通明白了，通通覺悟了。所以佛法所求的是究竟圓滿的智慧。」

節錄於此樓： http://cforum2.cari.com.my/viewthread.php?tid=22201&page=1#pid286236

das

其实你可以当神来拜，或当鬼来拜而已。

mememan

可是大师。。。人生在世免不了诱惑啊，钱财，感情，性欲。。。四大皆空也许是佛法想要表达的，但这些我想除了出家的和尚以为，凡人那里不会被动摇呢？放眼看这世界，求神的求神，拜鬼的拜鬼，上至官家名人，下至徒夫百姓都这么做，为的是什么，就是求当下的生活可以更美好，那又如何以佛学来解释呢？本人的愚昧请多多包含，还请指教

佐竹

原帖由 mememan 于 5-8-2008 07:52 PM 发表
可是大师。。。人生在世免不了诱惑啊，钱财，感情，性欲。。。四大皆空也许是佛法想要表达的，但这些我想除了出家的和尚以为，凡人那里不会被动摇呢？放眼看这世界，求神的求神，拜鬼的拜鬼，上至官家名人，下至徒夫百姓都这么做，为的是什么，就是求当下的生活可以更美好，那又如何以佛学来解释呢？本人的愚昧请多多包含，还请指教

錢財、感情、性慾等都可以以智慧來處理的，打一個比方說：你認為自己努力賺得錢會比去買多多中獎的錢來得多嗎？你會認為通過鬼神的幫助而得來的感情或婚姻是正常、實在的嗎？你認為一個女生因為鬼神的迷惑而愛上你的是真愛？

佛法不是教你對紅塵世事不動搖，而是教你如何去好好的處理世事而不導致煩惱的生起。

生活是否沒好是有賴於你如何去籌畫你的人生咯，求神拜鬼能保你多少次的一帆風順？比爾蓋茲應該沒有供奉古曼通的吧？供奉古曼通的人應該不少，請問他們會比比爾蓋茲還富有嗎？

mememan

或许阿gate有古曼叻他不告诉我们

chinesetea1437

原帖由 mememan 于 5-8-2008 07:52 PM 发表
可是大师。。。人生在世免不了诱惑啊，钱财，感情，性欲。。。四大皆空也许是佛法想要表达的，但这些我想除了出家的和尚以为，凡人那里不会被动摇呢？放眼看这世界，求神的求神，拜鬼的拜鬼，上至官家名人，下至徒夫 ...

人往往迷惑和迷恋于六根(眼根、耳根、鼻根、舌根、身根、意根)所显现的六尘(色塵、聲塵、香塵、味塵、觸塵、法塵)而信以为得到的金银财宝，权力，地位是真实，永恒不变的物质而不断制造恶业。人不知道所有的事物都是因缘和合而生和业力的可怕。故而不断流轉于六道輪迴不得解脱。

要知道人生无常，这一刻拥有的东西可能下一刻就会失去。生，老，病，死，更是人生不可避免事情。只有依据佛陀所说的佛法，"四圣谛"，"八正道"等等认真学习。人们才可以，看透和了解事实的真相，进而离苦得乐。

八正道的第一个，"正見"希望你可以好好参考。 因为只要有"正見"你就可以觉而不迷。也不会再相信这种东西。

[ 本帖最后由 chinesetea1437 于 6-8-2008 12:40 AM 编辑 ]

mememan

请问是不是正港的佛教徒是不祭拜祖先的？

chinesetea1437

原帖由 mememan 于 6-8-2008 12:49 AM 发表
请问是不是正港的佛教徒是不祭拜祖先的？

这是世俗法，祭拜祖先是为了纪念和怀念祖先，以及教育后辈应该尊敬长辈和饮水思源的道理。这是中国良好的文化习俗之一。

mahalwin

原帖由 mememan 于 6-8-2008 12:49 AM 发表
请问是不是正港的佛教徒是不祭拜祖先的？

以下的文章说明了佛教徒不但不反对供养祖先，而且也应该透过供养清净僧团的方式利益先人。

Offerings to Honour the Dead
   By Ven Aggacitta
Thereare different views on the custom of making food offerings at thegraves of their departed relatives during Cheng Beng. Does thispractice bring any benefits?

MAKING OFFERINGS TO DEPARTED RELATIVES

Somepeople say that Buddhists should not offer food to their departedrelatives as it is not a Buddhist practice. Instead they should invitethe Sangha, make offerings to the Sangha and then transfer merits tothe departed relatives. Is this true? Let us investigate byscrutinising some relevant suttas.

Also an Ancient Indian Custom

Thetradition of offering food at the graves of ancestors was practisedeven during the time of the Buddha. There is a story in the VinayaPitaka (Pac 40) of a bhikkhu who, being very austere in his practice,used only the shrouds of corpses for his robes and ate only foodofferings found in the charnel ground, a sort of cemetery where corpseswere left to decompose. Naturally, the food offered by relatives to thedead was good food, so he looked healthy. Then rumours circulated thathe might have consumed human flesh! When the Buddha heard thecomplaint, he set the rule that food must be offered to the monksbefore they could eat it. That is why monks have to wait for food to beoffered to them before they can consume it, not because they are highand mighty and need to be served. So, during the Buddha's time, it wasalready an Indian custom to make food offerings to departed relatives.

Offerings Include Food and Drinks

Thepractice of making offerings to departed relatives is also discussed inSigalovada Sutta (DN 31) in the section expounding the fiveresponsibilities of children. The fifth responsibility is tocontinually make offerings to departed relatives. 圣典里记载了孩子的其中一项责任就是供养逝世的亲戚。
… Hence, we cannot
say unequivocally that
offering food to the
departed relatives is not
a Buddhist practice.



Makingofferings here could mean offering food to departed relatives. It isnot explicitly mentioned in the sutta that they must invite the Sanghafor dana and then transfer merits to the departed relatives, althoughthis is suggested by the commentary. Hence, we cannot say unequivocallythat offering food to the departed relatives is not a Buddhist practice.

The Tirokutta Sutta (Khp 7)describes the circumstances of departed ones with special reference totheir living relatives. We recite this when invited for dana on theoccasion of a family bereavement. The sutta states that livingrelatives should make offerings of food and drinks to the departedones. In this same sutta, there is also a reference to offerings madeto the Sangha.

In Janussoni Sutta (AN 10.177),a brahmin named Janussoni asked the Buddha, "Master Gotama, we brahminsgive dana and do things in full faith, thinking, 'May this dana reachour departed relatives. May the departed relatives make use of thisdana.' Master Gotama, can this dana reach our departed relatives? Canthe departed relatives make use of the dana?" The Buddha's answer was:"If there is an opportunity, they can. If there is no opportunity, thenthey cannot." He then clarified thus:

~ conditions of non-opportunity:
o those who do evil and hold wrong views and are reborn as hell beings
o those who do evil and hold wrong views and are reborn as animals
o those who refrain from evil and hold right views and are reborn as humans
o those who refrain from evil and hold right views and are reborn as devas

~ condition of opportunity:
o those who do evil and hold wrong views and are reborn in the realm of ghosts.

It is clear here that dana can only reach the deceased if he is reborn as a ghost.

In this sutta, we learn three important points:
oThe dana given by the living to the deceased cannot reach him if he isborn in hell, in the animal kingdom, in the human world or even inheaven.
o The dana can only reach the deceased if he is born in the realm of ghosts.
o Dana here has to specifically mean offering food and drinks to the departed relatives,since this dana cannot be received by a departed one reborn as a deva.It cannot mean transference of merit because this other type of danacan reach a departed relative born as a deva, who benefits by feelinghonoured (as we shall see later).

mahalwin

Contemporary Findings

According to a parapsychology study in Myanmar carried out about twenty years ago, some children could remember their past lives as hungry ghosts. They remembered consuming filth such as sputum, faeces and urine. They were also able to eat discarded food but needed only a single grain of rice to be full.

When I was young, I often fell sick due to supernatural causes. I could not be cured (by Western medicine) until my mother went to the temple to consult the medium and then made offerings to the unseen beings at the roadside. This custom is practised in Myanmar too.

These and many other contemporary experiences seem to suggest that some ghosts or unseen beings can actually partake of food and drink. Some people even say that these unseen beings do so by "sucking" the qi (essence) of the offerings; that's why food that has already been offered tastes rather flat!

Offerings to Devas as well

In Pattakamma Sutta (AN 4.61) the Buddha said to Anathapindika that a noble disciple who acquired his income through righteous means should spend it by making five types of offerings. These are offerings to
o living relatives
o guests
o departed relatives
o the king (government)
o devas.

There is also a verse in Ratana Sutta (Khp 6) that urges deities to protect humans because they make offerings to them day and night.
So, whether or not one’s offerings are
appreciated or used by the recipient
does not affect the validity of the
wholesome kamma of doing puja.

The above references bring us to the following conclusion: a Buddhist is actually encouraged by the Buddha to make offerings to departed relatives as well as to devas.

Dedication of Offerings to Devas

In the story on the making of Pataliputta village found in Mahaparinibbana Sutta (DN. 16), the Buddha advised people to offer dana to virtuous monks and dedicate the offering to the devas there. We do the same when we are invited for dana in a new house. These devas, being honoured and cherished, will honour and cherish the occupants of the house in return.

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. So, dedicating one's merits to devas is also a practice encouraged by the Buddha.

Why Make Offerings?

One may ask, "What's the point of making offerings to departed relatives or to devas if they can't eat the food?" Several points need to be considered here.

1. It would be difficult to know where a departed relative had been reborn. There is still a chance that he or she could have been reborn in the realm of ghosts (pettivisaya). In such a case, the departed relative could eat the offerings.

2. As the Buddha said in Janussoni Sutta, even if the departed relative was not born there, other ghosts who were related to one in previous lives could eat the offerings.

3. Devas may not be able to eat the food, but they will probably feel honoured by the offerings and reciprocate by giving protection and assistance.

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 (worship)? I think it is the mental attitude that counts. Worshipping those who are worthy ofworship and respect are lofty blessings listed in the Mangala Sutta (Khp 5; Sn 2.4). So, whether or not one's offerings are appreciated or used by the recipient does not affect the validity of the wholesome kamma of doing puja.

SHARING OF MERITS

We should take note that the actual procedure of "transferring" or "sharing" merits is not mentioned in all the suttas I have referred to so far, nor in any other sutta in the Pali Canon that I am presently aware of. "Should dedicate the offering" (dakkhi nama-dise) seems to be the nearest hint found in the Pataliputta story (DN 16).

Conditions for Efficacy

According to the Commentary to Tirokutta Sutta, however, a few factors decide whether the merits thus dedicated can be received by the departed relative:
o The donor must think of the deceased and dedicate the dana to the deceased.
o The dana recipient must be virtuous.
o The deceased must rejoice in the dedication of merits (e.g. by saying, "Sadhu! Sadhu! Sadhu!").

The commentary argues that the merits done by 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. 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.

A Buddhist son may choose to have a "pure Buddhist" funeral for his departed Taoist father. Now, even if the deceased was aware of the dedication of the Sanghadana, he might not be happy or rejoice because the funeral was not conducted in the Taoist tradition. So, according to the above conditions, he cannot receive the merits, can he?

On the other hand, if the funeral was conducted according to his personal preference, do you think he would be happy? If he rejoiced in his family's act of filial duty as recommended by the Buddha in Sigalovada Sutta, Pattakamma Sutta and Tirokutta Sutta, would he be creating wholesome kamma that could also give immediate benefits? Think about it.

Other Ways of Sharing Merits

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. There is one real-life story (see The Story of Old Man Tiow by Sichitra Ronruen) that happened in Thailand not too long ago. An irreligious old man was killed and landed in hell. But because of his son, who was a meditating monk, he came back to the human world for a new lease of life.

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. This does not seem to be in line with the commentary's conditions for the efficacy of sharing merits. How can we interpret this apparent inconsistency?

According to Luang Phor Jarun (Phra Rajsuddhiñanamongkol, 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 can receive merits that are dedicated to them after meditation, although they may not even be aware of the sharing.

So, it seems that we can transfer the merits not only from dana but also from any wholesome act, such as meditation.

Based on the above investigations into the suttas, I would like to propose the following interpretation with respect to offerings to departed relatives during Cheng Beng. We can make two types of offerings: the direct offering of food and drinks to the departed ones, and the dana to the Sangha followed by sharing of merits.

mememan

In mandarin pls...

mahalwin

原帖由 mememan 于 6-8-2008 08:47 AM 发表
In mandarin pls...

你要的答案，我已经以华文写出来了。

这本书已经有华文版，不过我没有网上的资料。

mememan

ok thanks, greatly appreciated...

唔讲得

白话一点的答案，他是外道。

leessearle2004

哇，婴灵来的，敬而远之比较好吧。

mememan

做么酱讲我，你很内道咪？