佛随念的修法及功德 + 佛陀的声音如梵天的声音，有八种特质。（更新）

大海之源

原帖由 太极小旋风 于 27-6-2006 09:06 AM 发表
如如不动要得到什么？


你说的不是这么简单，是可以做到还是做不到呢？

做到的人大有人在.

这里不跟你谈修行.
真要学的话.

可以亲近善知识.
听闻正法.

我不想毁谤佛法.
进一步的我不谈.

谢谢.

[ 本帖最后由 大海之源 于 27-6-2006 01:21 PM 编辑 ]

火神，讲解放了蓝色。

这里有更多 http://www.mba.net.my/

大海之源，没关系。

bar_man

佛随念 是buddhaguna。

在一本结缘品，ADVANTAGES OF CHANTING AND HOW TO PRACTICE VIPASSANA MEDITATION，BY PHRA RAJSUDDHINANAMONGKOL（原著自泰国）里有讲到。

里面说到，每次念是岁数再加一（如你是20岁，那你就念21次）

huoshen2

原帖由 bar_man 于 28-6-2006 06:07 PM 发表
佛随念 是buddhaguna。

在一本结缘品，ADVANTAGES OF CHANTING AND HOW TO PRACTICE VIPASSANA MEDITATION，BY PHRA RAJSUDDHINANAMONGKOL（原著自泰国）里有讲到。

里面说到，每次念是岁数再加一（如你是2 ...

会不会觉得很夸张啊?!
如果真的是这样, 那不就有人长命万岁了吗?!
...

mahalwin

原帖由 huoshen2 于 28-6-2006 11:35 PM 发表


会不会觉得很夸张啊?!
如果真的是这样, 那不就有人长命万岁了吗?!
...

不是这个意思。念法是，例如我今年二十岁，那么念诵itipiso bhagava araham就念二十一次。
自己的岁数+1=应该念得数量。

这部仪规包含了大胜利偈，胜利偈，赞颂三宝，里面说的都是佛陀的功德和威德。我有时也会照着念诵，只是mahajaya mangala gatha和jaya mangala gatha我会照英文翻译来念诵，因为要明白那个意思。像短的，buddhaguna,dhammaguna,sanghaguna,tisarana, namo tassa就跟回pali.

mahalwin

原帖由 bar_man 于 28-6-2006 06:07 PM 发表
佛随念 是buddhaguna。

在一本结缘品，ADVANTAGES OF CHANTING AND HOW TO PRACTICE VIPASSANA MEDITATION，BY PHRA RAJSUDDHINANAMONGKOL（原著自泰国）里有讲到。

里面说到，每次念是岁数再加一（如你是2 ...

那个念诵不能说是等同佛随念吧。

大海之源

原帖由 bar_man 于 28-6-2006 06:07 PM 发表
佛随念 是buddhaguna。

在一本结缘品，ADVANTAGES OF CHANTING AND HOW TO PRACTICE VIPASSANA MEDITATION，BY PHRA RAJSUDDHINANAMONGKOL（原著自泰国）里有讲到。

里面说到，每次念是岁数再加一（如你是2 ...

这个说法应该是泰国那边的传统吧.
谢谢提供意见.

bar_man

原帖由 mahalwin 于 29-6-2006 00:08 发表

那个念诵不能说是等同佛随念吧。

你是说。。？？？不是很明白？？？

[ 本帖最后由 bar_man 于 29-6-2006 05:46 AM 编辑 ]

bar_man

原帖由 mahalwin 于 29-6-2006 00:07 发表

不是这个意思。念法是，例如我今年二十岁，那么念诵itipiso bhagava araham就念二十一次。
自己的岁数+1=应该念得数量。

这部仪规包含了大胜利偈，胜利偈，赞颂三宝，里面说的都是佛陀的功德和威德。我有时 ...

你也有这本书? jaya mangala gatha的英文不会更长吗？是不是stanzas of victory?

对不起，刚看了。。。
书里教的过程应该是,
vandana(homage)->ti-sarana(the 3 reefuges)->buddhaguna(salutation to the buddha)-> dhammaguna(salutation to the dhamma)->sanghaguna(salutation to the sangha)-> jaya mangala gatha(stanzas of victory)->jayaparittam(the victory protection)-> buddhaguna(salutation to the buddha)x岁数+1次-> metta bhavana(spreading loving kindness)-> pattidana(transference of merit)

[ 本帖最后由 bar_man 于 29-6-2006 06:04 AM 编辑 ]

大海之源

请参考<清净道论>里面的佛随念的方法.
谢谢.

mahalwin

原帖由 bar_man 于 29-6-2006 05:39 AM 发表


你也有这本书? jaya mangala gatha的英文不会更长吗？是不是stanzas of victory?

对不起，刚看了。。。
书里教的过程应该是,
vandana(homage)->ti-sarana(the 3 reefuges)->buddhaguna(salutation ...

没有相差很多啦，因为跟着pali念却不知道意思，似乎不能对佛陀升起信心。bahum sahasa....这个jaya mangala gatha我很喜欢，可是念pali时只能知道部分的意思。而以英文念，除了能专注外(不用一边看翻译)就能自己知道意思。

mahalwin

原帖由 bar_man 于 29-6-2006 05:32 AM 发表



你是说。。？？？不是很明白？？？

sorry.我的意思是说不一定要照着那套去“口念”才是佛随念

大海之源

根据清净道论.

欲修习佛随念而证信具足的瑜伽行者，当于适当的住所独居静处禅思3「彼世尊亦即是阿罗汉，等正觉者，明行具足者，善逝，世间解，无上士，调御丈夫，天人师，佛，世尊」，应该如是随念于佛世尊的功德。其随念的方法是：「那世尊亦即是阿罗汉，亦即是等正觉者．．．．亦即是世尊」这样的随念。次说世尊有这样那样种种名称的原由：
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（佛随念的修法及功德等）「依照此等理由而世尊为阿罗汉」 ...　

乃至「依此等理由为世尊」，（瑜伽者）像这样的随念佛陀之德，此时则无被贪所缠之心，无被瞋所缠之心，及无被痴所缠之心，他的心是只缘如来而正直的。因他这样没有了贪等所缠，故镇伏五盖，因向于业处，故他的心正直，而起寻伺倾于佛德；佛德的随寻随伺而喜生起，有喜意者由于喜的足处（近因）而轻安，不安的身心而得安息；不安的得安，则亦得生起身心二乐；有乐者以佛德为所缘而得心定（心一境性）；在这样次第的一剎那中生起了五禅支49。因为佛德甚深或因倾向于种种佛德的随念，故不证安止定，只得近行之禅。此禅是依于随念佛德而生起，故称佛随念。
　　其次勤于佛随念的比丘，尊敬于师，顺从于师，得至于信广大、念广大、慧广大及福广大，并得多喜悦，克服怖畏恐惧，而安忍于苦痛，及得与师共住之想，且因他的身中常存佛德随念，所以他的身体亦如塔庙一样的值得供养，又因他的心向佛地，纵有关于犯罪的对象现前，而他亦能如见师而生惭愧。他虽然不通达上位（近行以上），但来世亦得善趣。

　　真实的善慧者，
　　应对于如是
　　有大威力的佛随念，
　　常作不放逸之行。
　　先详论佛随念一门。

Vajira

Sadhu~Sadhu~Sadhu~

看来，我们真是有缘啊～

大海之源

佛隨念（Buddhanussati）

此法門可以藉著思惟佛陀的九種功德來修行：「Itipi so bhagava araham sammasambuddho vijjacaranasampanno sugato lokavidu anuttaro purisadammasarathi sattha devamanussanam buddho bhagavati.」

這段經文的解釋如下：

世尊已滅除煩惱，堪受尊敬（araham阿羅漢）；他自己證悟圓滿的正覺（sammasambuddho正遍知）；他的智慧與德行達到完美（vijjacaranasampanno明行足）；他只說利益與真實的話（sugato善逝）；他了解世間（lokavidu世間解）；他是那些堪受調伏者的無上引導者（anuttaro purisadammasarathi無上士調御丈夫）；他是天神與人類的導師（sattha devamanussanam天人師）；他是覺悟者（buddho佛陀）；他是過去生善業福德果報的最吉祥擁有者（bhagava世尊）。
我將舉例說明如何以佛陀的第一種功德（阿羅漢）來修行禪定。根據《清淨道論》，araham（阿羅漢）這個巴利字有五種含義，即：

一、由於他已經去除所有的煩惱與習氣，清淨無染，因而使自己遠離煩惱習氣，所以佛陀是受尊敬的阿羅漢。
二、由於他已經用阿羅漢道的寶劍斬斷一切煩惱，所以佛陀是堪受尊敬的阿羅漢。
三、由於他已經切斷及毀壞以無明和貪愛為首的緣起支，所以佛陀是堪受尊敬的阿羅漢。
四、由於他具備無上的戒、定、慧功德，因此受到梵天、天神與人類最高的崇拜，所以佛陀是堪受尊敬的阿羅漢。
五、即使處在無人看見的隱密處，他也不會做出任何身、口、意的惡行，所以佛陀是堪受尊敬的阿羅漢。

要修行此法門，你必須記住這五項定義，並且純熟地了解它們，直到能夠背誦。然後應再度修行白遍或安般念達到第四禪。在禪定之光的幫助下，你應在內心回憶一尊你所見過、喜愛、尊敬的佛像。當你能清楚地看見那尊佛像時，想像它就是真實的佛陀，並且繼續如此注視它。

如果在過去生中，你很幸運地曾經見過佛陀，佛陀的真實影像就可能出現在你心中。那時你應開始注意佛陀的功德，而不只是注意佛陀的影像而已。如果佛陀的真實影像沒有出現，那麼，就將你內心見到的佛像當作是真正的佛陀，並且開始憶念佛陀的功德。如果你選擇阿羅漢（araham）這項功德，你應當以阿羅漢的意義作為對象，一再地憶念它為：「阿羅漢，阿羅漢」。

當你的定力開展、強盛時，佛陀的影像將會消失，而且你的心只平靜地專注於這項功德上。如此平靜地專注大約一小時之後，你應查看五禪支是否存在。然而，此法門只能達到近行定（upacara-samadhi）。你可以用同樣的方式憶念佛陀的其他項功德，並修行此法門的五自在。

大海之源

Silanisamsa Jataka
A Good Friend
Jat 190

The Buddha told this story at Jetavana Monastery about a pious lay follower. One evening, when this faithful disciple came to the bank of the Aciravati River on his way to Jetavana to hear the Buddha, there was no boat at the landing stage. The ferrymen had pulled their boats onto the far shore and had gone themselves to hear the Buddha. The disciple's mind was so full of delightful thoughts of the Buddha, however, that even though he walked into the river, his feet did not sink below the surface and he walked across the water as if he were on dry land. When, however, he noticed the waves on reaching the middle of the river, his ecstasy subsided and his feet began to sink. But as soon as he again focused his mind on the qualities of the Buddha, his feet rose and he was able to continue walking joyously over the water. When he arrived at Jetavana, he paid his respects to the Master and took a seat on one side.

"Good layman," the Buddha said, addressing the disciple, "I hope you had no mishap on your way."

"Venerable sir," the disciple replied, "while coming here, I was so absorbed in thoughts of the Buddha that, when I came to the river, I was able to walk across it as though it were solid."

"My friend," the Blessed One said, "you're not the only one who has been protected in this way. In olden days pious laymen were shipwrecked in mid-ocean and saved themselves by remembering the virtues of the Buddha." At the man's request, the Buddha told this story of the past.
Long, long ago, at the time of the Buddha Kassapa, a lay disciple who had already entered the path booked passage on a ship along with one of his friends, a rich barber. The barber's wife asked this disciple to look after her husband.

A week after the ship left the port, it sank in mid-ocean. The two friends saved themselves by clinging to a plank and were at last cast up on a deserted island. Famished, the barber killed some birds, cooked them, and offered a share of his meal to the follower of the Buddha.

"No, thank you," he answered, "I am fine." Then he thought to himself, "In this isolated place, there is no help for us except the Triple Gem." As he sat meditating on the Triple Gem, a naga king who had been born on that island transformed himself into a beautiful ship filled with the seven precious things. The three masts were made of sapphire, the planks and anchor of gold, and the ropes of silver.

The helmsman, who was a spirit of the sea, stood on the deck and cried, "Any passengers for India?"

"Yes," the lay disciple answered, "that's where we are bound."

"Then come on board," the sea spirit said.

The layman climbed aboard the beautiful ship and turned to call his friend the barber.

"You may come," the sea spirit said, "but he may not."

"Why not?" the disciple asked.

"He is not a follower of the holy life," answered the sea spirit. "I brought this ship for you, but not for him."

"In that case," the layman announced, "all the gifts I have given, all the virtues I have practiced, all the powers I have developed — I give the fruit of all of them to him!"

"Thank you, Master!" cried the barber.

"Very well," said the sea spirit, "now I can take you both aboard."

The ship carried the two men over the sea and up the Ganges River. After depositing them safely at their home in Baranasi, the sea spirit used his magic power to create enormous wealth for both of them. Then, poising himself in mid-air, he instructed the men and their friends, "Keep company with the wise and good," he said. "If this barber had not been in company with this pious layman, he would have perished in the middle of the ocean." Finally, the sea spirit returned to his own abode, taking the naga king with him.

Having finished this discourse, the Buddha identified the Birth and taught the Dhamma, after which the pious layman entered on the fruit of the second path. "On that occasion," the Buddha said, "the disciple attained arahantship. Sariputta was the naga king, and I myself was the spirit of the sea."

[ 本帖最后由 大海之源 于 2-12-2006 07:46 AM 编辑 ]

大海之源

問13：為什麼修行佛隨念只能達到近行定（upacara-samadhi），不能達到安止定（appana-samadhi）？

答13：因為佛陀的功德非常深奧，它們不是世俗諦，而是究竟法。透視究竟法的定無法強而有力，因此修行佛隨念不能達到禪那，只能達到近行定而已。

你可以實際地修行佛隨念，嘗試看能否達到禪那。你自己能夠明白。

法悦

善哉x3
大海兄

法悦

善哉x3
大海兄