2009年12月31日星期四

Novice monks and nuns

The Kuala Kangsar Guanyin Temple( 江沙观音佛堂) is an applied for Registration (Malayan Buddhist Association) Chinese Temple situated in Kuala Kangsar, Perak.

This temple was established for seventy years now. Presently there are one monk and one nun staying in this temple.

We are conducting our First novitiate programme this year.

Date: 1-1-2010 to 25-2-2010
Venue: Kuala Kangsar Guanyin Temple
Behind main street, Kuala Kangsar,
33000,Perak, Malaysia

Novice monks and nuns (Ten precepts):
One week (1-1-2010 to 7-1-2010)
Two week (1-1-2010 to 14-1-2010)
One to two months (1-1-2010 to 25-2-2010)

Lay people (white robes, eight precepts): Dates same as above

Precept Master: Thera Dhammavaro

Cost: Novice (Rm$50, buying robes +$50)
Lay people (Rm$50)

Application form: Young novice with guardian must complete the enclosed Application form and supplied a photocopy of Birth Certificate, together with parental consent, fees, and turn up at the Temple on 31-12-2009.

Contact: Ven. Dhammavaro
Hand phone: 016-8975038

Closing date: 31-12-2009

KKGT2009 Novitiate Programme
Young Novice Parental Consent Form

A、Basic Information:
(1) Name:(Chinese) ____________________________________ [PHOTO]
(English)____________________________________
(2) Address: ________________________________________
_________________________________________
(3)Contact telephone:i)_____________________ii) __________________
(4)I/C(New):__________________
(5)Birth Certificate:___________________________ (Please enclosed photocopy)

B、Personal Particulars:
(1)Physical/Mental condition:Very Good/Good/Average/ Poor/VeryPoor (Please circle)
(2)Illness in the past: ____________________________________________________________
(3) Present illness: ____________________________________________________________
(4) Mental(Psychiatric)condition: ____________________________________________________

C、During this novitiate programme, I will ask my Child/Children to obey the rules of the Monastery. The S.P.V. will ensure the safety of your child/children, and they will be treated fairly, but they have to observe the rule of No-Eating after 12.00 noon everyday.

D、Please enclosed fees payable to:
A/C: SILADIDHAMMA PAVARASAYA VIHARA (Please include service charge of RM 0.50)

Signature of Parents:___________________
Date: _______/_______/2009
发贴者 Dhammavaro Bhikkhu 时间: 上午1:11 0 评论
2009年12月24日 星期四

宣说僧过是与魔子魔孙里应外合——传喜法师开示

过去的出家人受人天恭敬,现在的出家人你看,出去被别人喊秃驴,就是这样子也是坚持穿着这身衣服,为了大家种福田,出家人付出了多大的代价,你想一想。所以佛教导我们,他说:“出家的形象即是一切诸佛如来解脱的形象。”你怎么可以轻慢呢?所以出家人自己再不如法,他也是深植在这样一个末法时代,出家人也不容易。但是,作为我们来说,不可以轻慢出家人,看到出家人的形象乃至亲自看到他破戒、犯规,我们也不可以喝斥他、指责,这是有规矩的。我们要有护法的心,我们不单单要依教奉行修法,我们同时要护法,要有护法的心,护持佛法。   纵使有魔化到我们佛教里来,穿着出家人的衣服,他做了不好的事情,他以身作业,你用口来宣扬,那不是里应外合吗?你破坏佛法嘛,让大家都知道——噢,我们佛教里面有不如法的人,是不是啊?所以就包括共产党也是这样,纵使有一些犯纪犯法的,他处置他,开除他的党籍,但是有时候还是为了护持这个党的尊严,他也是不公开出来的,这就是作为党员他入党的时候要保守党的秘密,是不是?我们这里面有没有党员?我想肯定有,都知道。   任何一个他中心思想是为了救护众生,末法时代有末法时代的难处,每一个出家人都来自于社会,都来自于凡夫,他会有他的习气,不可能一剃了头就成为圣贤了,但是我们看到这个圣贤的形象,当不看僧面看佛面,你怎么可以以这个僧面来诽谤佛法呢?你诽谤这个僧倒是小事,你把整个佛法的名誉败坏掉了,这是大事啊。   所以我们在座居士,你要知道能诽谤佛法的,也就是出家人,也就是我们居士。其他人不知道佛法,根本不知道。所以能夺国家的,皇帝下面是谁啊?谁能造反?王侯将相能造反,谁能造万户侯的反的人是谁?是千户候,能直接诽谤佛法的,直接就是我们这些佛的四众弟子们。佛看了很伤心,我为了这些一句法、一句偈,都是头目脑髓换来的,为你们求法,为了保存世间,又是头目脑髓这样的代价。   我们近在文化大革命就看得到,为了令佛法保持下来多么不容易,我们现在只知道扶风法门寺,是名扬世界的,扶风法门寺的这个宝塔怎么样保下来的?当时红卫兵来挖地宫的时候,其中还有一个老和尚留在寺庙里,他就出来阻拦,这些年轻人哪里受得了老头子的阻拦,拳打脚踢就把他打到一边去了。那个时候这出家人叫什么呢?叫四不像,说牛吧,他也不是牛,说鬼吧,他也不是鬼,说蛇也不是蛇,神也不是神,出家人还排不进牛鬼蛇神这一类的,还排不进黑五类,所以叫四不像,是最受人看不起的,连牛鬼蛇神,黑五类都看不起出家人,谁都能欺负你,还把这个老和尚推到一边,老和尚哭着就回去把柴火架起来,浇上油,一把火自己点了,坐在柴火堆上,自己自焚了。这样子,这些红卫兵一看后院失火了,跑去一看,老和尚坐在火堆里,大家疯狂的心才歇下来,想了没趣,爬上汽车回去了。这样子的因缘才把这个扶风法门寺的佛舍利宝塔保下来,才有这个我们八几年的晴空啊,一个霹雳,塔分成两半,佛舍利才出现于世,令全世界震惊。   保任何一样东西不是这么简单的,有多少人担着这个生命的危险把这个经书保下来,过去谁敢保经书啊。家里有经书,不要说有经书,家里面有一点古董都给你砸掉,是不是啊?这就是眼前的事,我们在座的人,多少人跳过忠字舞?举过红本本啊?有的人都亲自参加过去砸庙、去迫害出家人啊,焚毁塔寺、盗用僧物,这样的恶业,无间地狱的恶业造作过,也就反过来说明我们三宝在这个世间上保存下来是多么地不容易,不容易。为谁保留下来啊?就为我们这些苦难众生保留下来,保留这一些法身慧命的一线希望。   所以希望大家,我们既然是佛弟子,要自己护持我们如来的佛法,不要现身诽谤佛法,诽谤佛、诽谤法、诽谤僧。有的人求了佛之后说佛不灵,我们师父就告诉我们,他说不是佛不灵,是我们心不诚。

2009年12月25日星期五

在芙蓉佛总分会与一回教藉友人相逢及其小女儿花蒂玛



24-12-2009 晚在威中佛教会




在沙登佛教会




短期出家女众




2009年12月24日星期四

在江沙托钵


2009年12月20日星期日

Girimananda Sutta

济历曼南达经---增支部10.60
Girimananda Sutta - AN 10.60
Translated by Piyadassi Thera英译,法增比丘汉译及注释

English translation by Piyadassi Thera

Thus have I heard:
On one occasion the Blessed One was living near Savatthi at Jetavana at the monastery of Anathapindika. Now at that time, the Venerable Girimananda was afflicted with a disease, was suffering therefrom, and was gravely ill. Thereupon the Venerable Ananda approached the Buddha and having saluted him sat beside him. So seated the Venerable Ananda said this to the Blessed One:
"Bhante (Venerable Sir,) the Venerable Girimananda is afflicted with disease, is suffering therefrom, and is gravely ill. It were well, bhante, if the Blessed One would visit the Venerable Girimananda out of compassion for him." (Thereupon the Buddha said):
"Should you, Ananda, visit the monk Girimananda and recite to him the ten contemplations, then that monk Girimananda having heard them, will be immediately cured of his disease.
"What are the ten?
Contemplation of impermanence.
Contemplation of anatta (absence of a permanent self or soul).
Contemplation of foulness (asubha).
Contemplation of disadvantage (danger).
Contemplation of abandonment.
Contemplation of detachment.
Contemplation of cessation.
Contemplation of distaste for the whole world.
Contemplation of impermanence of all component things.
Mindfulness of in-breathing and out-breathing.
i. "And what, Ananda, is contemplation of impermanence? Herein, Ananda, a monk having gone to the forest or to the foot of a tree or to an empty house (lonely place) contemplates thus: 'Matter (visible objects) is impermanent; feeling or sensation is impermanent; perception is impermanent; formations are impermanent; consciousness is impermanent. Thus he dwells contemplating impermanence in these five aggregates.' This, Ananda, is called contemplation of impermanence.
ii. "And what Ananda is contemplation of anatta? Herein, Ananda, a monk having gone to the forest or to the foot of a tree or to a lonely place contemplates thus: 'The eye is not the self; visible objects are not the self; the ear is not the self; sounds are not the self; the nose is not the self; smells are not the self; the tongue is not the self; tastes are not the self; the body is not the self; bodily contacts (tangible objects) are not the self; the mind is not the self; mental objects are not the self.' Thus he dwells contemplating not self in these internal and external bases. This, Ananda, is called contemplation of anatta.
iii. "And what, Ananda, is contemplation of foulness? Herein, Ananda, a monk contemplates this body upward from the soles of the feet, downward from the top of the hair, enclosed in skin, as being full of many impurities. In this body there are head-hairs, body-hairs, nails, teeth, skin, flesh, sinews, bones, marrow, kidneys, heart, liver, pleura, spleen, lungs, intestines, intestinal tract, stomach, feces, bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, nasal mucous, synovium (oil lubricating the joints), and urine. Thus he dwells contemplating foulness in this body. This, Ananda, is called contemplation of foulness.
iv. "What, Ananda, is contemplation of disadvantage (danger)? Herein, Ananda, a monk having gone to the forest, or to the foot of a tree, or to a lonely place, contemplates thus: 'Many are the sufferings, many are the disadvantages (dangers) of this body since diverse diseases are engendered in this body, such as the following: Eye-disease, ear-disease, nose-disease, tongue-disease, body-disease, headache, mumps, mouth-disease, tooth-ache, cough, asthma, catarrh, heartburn, fever, stomach ailment, fainting, dysentry, swelling, gripes, leprosy, boils, scrofula, consumption, epilepsy, ringworm, itch, eruption, tetter, pustule, plethora, diabetes, piles, cancer, fistula, and diseases originating from bile, from phlegm, from wind, from conflict of the humors, from changes of weather, from adverse condition (faulty deportment), from devices (practiced by others), from kamma-vipaka (results of kamma); and cold, heat, hunger, thirst, excrement, and urine.' Thus he dwells contemplating disadvantage (danger) in this body. This Ananda, is called contemplation of disadvantage (danger).
(Bhikkhu Thanissaro:)(such as: seeing-diseases, hearing-diseases, nose-diseases, tongue-diseases, body-diseases, head-diseases, ear-diseases, mouth-diseases, teeth-diseases, cough, asthma, catarrh, fever, aging, stomach-ache, fainting, dysentery, grippe, cholera, leprosy, boils, ringworm, tuberculosis, epilepsy, skin-disease, itch, scab, psoriasis, scabies, jaundice, diabetes, hemorrhoids, fistulas, ulcers; diseases arising from bile, from phlegm, from the wind-property, from combinations of bodily humors, from changes in the weather, from uneven care of the body, from attacks, from the result of kamma; cold, heat, hunger, thirst, defecation, urination.')
v. "And what, Ananda, is contemplation of abandonment? Herein, Ananda, a monk does not tolerate a thought of sensual desire that has arisen in him, dispels it, makes an end of it, and annihilates it. He does not tolerate a thought of ill-will that has arisen in him, but abandons, dispels it, makes an end of it, and annihilates it. He does not tolerate a thought of cruelty that has arisen in him but abandons it, dispels it, makes an end of it, and annihilates it. He does not tolerate evil, unprofitable states that arise in him from time to time, but abandons them, dispels them, makes an end of them, and annihilates them. This, Ananda, is called contemplation of abandonment.
vi. "And what, Ananda, is contemplation of detachment? Herein, Ananda, a monk having gone to the forest, or to the foot of a tree, or to a lonely place, contemplates thus: 'This is peaceful, this is sublime, namely, the stilling of all conditioned things, the giving up of all substratum of becoming, the extinction of craving, detachment, Nibbana.' This, Ananda, is called contemplation of detachment.
vii. "And what, Ananda, is contemplation of cessation? Herein, Ananda, a monk having gone to the forest, or to the foot of a tree, or to a lonely place, contemplates thus: 'This is peaceful, this is sublime, namely, the stilling of all component things, the extinction of craving, cessation, Nibbana.' This, Ananda, is called contemplation of cessation.
viii. "And what, Ananda, is contemplation of distaste for the whole world? Herein, Ananda, (a monk) by abandoning any concern and clinging to this world, by abandoning mental prejudices, wrong beliefs, and latent tendencies concerning this world, by not grasping them, but by giving them up, becomes detached. This, Ananda, Is called contemplation of distaste for the whole world.
ix. "And what, Ananda, is contemplation of impermanence of all component things? Herein, Ananda, a monk is wearied, humiliated, and disgusted with all conditioned things. This, Ananda, is called contemplation of impermanence of all component things.
x. "And what, Ananda, is mindfulness of in-breathing and out-breathing? Herein, Ananda, a monk having gone to the forest, or to the foot of a tree, or to a lonely place, sits down, having folded his legs crosswise, keeping the body erect, and his mindfulness alive, mindful he breathes in, mindful he breathes out.
"When he is breathing in a long breath, he knows: 'I am breathing in a long breath,' when he is breathing out a long breath, he knows: 'I am breathing out a long breath'; when he is breathing in a short breath, he knows: 'I am breathing in a short breath,' when he is breathing out a short breath, he knows: 'I am breathing out a short breath.' 'Conscious of the entire process(1) I shall breathe in,' thus he trains himself. 'Conscious of the entire process I shall breathe out,' thus he trains himself.
"'Calming the entire process, I shall breathe in,' thus he trains himself; 'calming the entire process I shall breathe out,' thus he trains himself.
"'Experiencing rapture, I shall breathe in,' thus he trains himself; 'experiencing rapture, I shall breathe out,' thus he trains himself.
"'Experiencing bliss, I shall breathe in,' thus he trains himself; 'experiencing bliss, I shall breathe out,' thus he trains himself.
"'Experiencing the mental formations (feeling and perception), I shall breathe in,' thus he trains himself; 'experiencing the mental formations, I shall breathe out,' thus he trains himself.
"'Calming the mental formations, I shall breathe in,' thus he trains himself; 'calming the mental formations, I shall breathe out,' thus he trains himself.
"'Experiencing the mind (according to the fourfold absorptions, or jhanas), I shall breathe in,' thus he trains himself; 'experiencing the mind, I shall breathe out,' thus he trains himself.
"'Exceedingly gladdening the mind (by samatha, calming, as well as by vipassana, insight), I shall breathe in,' thus he trains himself; 'exceedingly gladdening the mind, I shall breathe out,' thus he trains himself.
"'Concentrating the mind (on the breath), I shall breathe in,' thus he trains himself; concentrating the mind I shall breathe out,' thus he trains himself.
"'Liberating the mind (from the nivaranas, or hindrances), I shall breathe in,' thus he trains himself, 'liberating the mind I shall breathe out,' thus he trains himself;
'contemplating impermanence (in body, feelings, perceptions, volitional formations, consciousness), I shall breathe in,' thus he trains himself; 'contemplating impermanence, I shall breathe out,' thus he trains himself; 'contemplating detachment, I shall breathe in,' thus he trains himself; 'contemplating detachment, I shall breathe out,' thus he trains himself; 'contemplating cessation, I shall breathe in,' thus he trains himself, 'contemplating cessation, I shall breathe out,' thus he trains himself; 'contemplating abandonment, I shall breathe in,' thus he trains himself; 'contemplating abandonment, I shall breathe out,' thus he trains himself.
"This, Ananda, is called mindfulness of in-breathing and out-breathing. If, Ananda, you visit the monk Girimananda and recite to him these ten contemplations, then that monk, Girimananda, having heard them, will be immediately cured of his affliction."
Thereupon the Venerable Ananda, having learned these ten contemplations from the Blessed One, visited the Venerable Girimananda, and recited to him the ten contemplations. When the Venerable Girimananda had heard them, his affliction was immediately cured. He recovered from that affliction, and thus disappeared the affliction of the Venerable Girimananda.

Note
1. Sabba-kaya. Literally, "the whole (breath) body." According to the Visuddhi Magga, kaya here does not mean the physical body, but the whole mass of in-breathing and out-breathing.

At Machang Buddhist Association,


Sattatthana Sutta

SN 22.57
Sattatthana Sutta
Seven Bases
Translated from the Pali by
Thanissaro Bhikkhu

Translator's note: The term "seven bases" here can also mean the seven notes of the musical scale; and it is possible that the phrase "three modes of investigation" may also be borrowed from musical theory: it may refer to three ways of testing a musical scale once it has been tuned. Thus in this discourse the Buddha may be borrowing terms commonly used to describe a consummate musician and applying them to his description of a consummate meditator.
The Commentary, for its part, singles out this discourse as being one that entices a serious meditator to practice.

I have heard that on one occasion the Blessed One was staying at Savatthi, in Jeta's Grove, Anathapindika's Monastery. There he addressed the monks, "Monks!"
"Yes, lord," the monks replied to the Blessed One.
The Blessed One said: "Monks, a monk who is skilled in seven bases and has three modes of investigation is fulfilled & fully accomplished in this doctrine & discipline — the ultimate person.
"And how is a monk skilled in seven bases? There is the case where a monk discerns form, the origination of form, the cessation of form, the path of practice leading to the cessation of form. He discerns the allure of form, the drawback of form, and the escape from form.
"He discerns feeling... He discerns perception... He discerns fabrications...
"He discerns consciousness, the origination of consciousness, the cessation of consciousness, the path of practice leading to the cessation of consciousness. He discerns the allure of consciousness, the drawback of consciousness, and the escape from consciousness.
"And what is form? The four great existents [the earth property, the liquid property, the fire property, & the wind property] and the form derived from them: this is called form. From the origination of nutriment comes the origination of form. From the cessation of nutriment comes the cessation of form. And just this noble eightfold path is the path of practice leading to the cessation of form, i.e., right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. The fact that pleasure & happiness arises in dependence on form: that is the allure of form. The fact that form is inconstant, stressful, subject to change: that is the drawback of form. The subduing of desire & passion for form, the abandoning of desire & passion for form: that is the escape from form.
"For any priests or contemplatives who by directly knowing form in this way, directly knowing the origination of form in this way, directly knowing the cessation of form in this way, directly knowing the path of practice leading to the cessation of form in this way, directly knowing the allure of form in this way, directly knowing the drawback of form in this way, directly knowing the escape from form in this way, are practicing for disenchantment — dispassion — cessation with regard to form, they are practicing rightly. Those who are practicing rightly are firmly based in this doctrine & discipline. And any priests or contemplatives who by directly knowing form in this way, directly knowing the origination of form in this way, directly knowing the cessation of form in this way, directly knowing the path of practice leading to the cessation of form in this way, directly knowing the allure of form in this way, directly knowing the drawback of form in this way, directly knowing the escape from form in this way, are — from disenchantment, dispassion, cessation, lack of clinging/sustenance with regard to form — released, they are well-released. Those who are well-released are fully accomplished. And with those who are fully accomplished, there is no cycle for the sake of describing them.
"And what is feeling? These six bodies of feeling — feeling born of eye-contact, feeling born of ear-contact, feeling born of nose-contact, feeling born of tongue-contact, feeling born of body-contact, feeling born of intellect-contact: this is called feeling. From the origination of contact comes the origination of feeling. From the cessation of contact comes the cessation of feeling. And just this noble eightfold path is the path of practice leading to the cessation of feeling... The fact that pleasure & happiness arises in dependence on feeling: that is the allure of feeling. The fact that feeling is inconstant, stressful, subject to change: that is the drawback of feeling. The subduing of desire & passion for feeling, the abandoning of desire & passion for feeling: that is the escape from feeling...
"And what is perception? These six classes of perception — perception of form, perception of sound, perception of smell, perception of taste, perception of tactile sensation, perception of ideas: this is called perception. From the origination of contact comes the origination of perception. From the cessation of contact comes the cessation of perception. And just this noble eightfold path is the path of practice leading to the cessation of perception... The fact that pleasure & happiness arises in dependence on perception: that is the allure of perception. The fact that perception is inconstant, stressful, subject to change: that is the drawback of perception. The subduing of desire & passion for perception, the abandoning of desire & passion for perception: that is the escape from perception...
"And what are fabrications? These six classes of intention — intention with regard to form, intention with regard to sound, intention with regard to smell, intention with regard to taste, intention with regard to tactile sensation, intention with regard to ideas: these are called fabrications. From the origination of contact comes the origination of fabrications. From the cessation of contact comes the cessation of fabrications. And just this noble eightfold path is the path of practice leading to the cessation of fabrications... The fact that pleasure & happiness arises in dependence on fabrications: that is the allure of fabrications. The fact that fabrications are inconstant, stressful, subject to change: that is the drawback of fabrications. The subduing of desire & passion for fabrications, the abandoning of desire & passion for fabrications: that is the escape from fabrications...
"And what is consciousness? These six classes of consciousness: eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, intellect-consciousness. This is called consciousness. From the origination of name-&-form comes the origination of consciousness. From the cessation of name-&-form comes the cessation of consciousness. And just this noble eightfold path is the path of practice leading to the cessation of consciousness, i.e., right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. The fact that pleasure & happiness arises in dependence on consciousness: that is the allure of consciousness. The fact that consciousness is inconstant, stressful, subject to change: that is the drawback of consciousness. The subduing of desire & passion for consciousness, the abandoning of desire & passion for consciousness: that is the escape from consciousness.
"For any priests or contemplatives who by directly knowing consciousness in this way, directly knowing the origination of consciousness in this way, directly knowing the cessation of consciousness in this way, directly knowing the path of practice leading to the cessation of consciousness in this way, directly knowing the allure of consciousness in this way, directly knowing the drawback of consciousness in this way, directly knowing the escape from consciousness in this way, are practicing for disenchantment — dispassion — cessation with regard to consciousness, they are practicing rightly. Those who are practicing rightly are firmly based in this doctrine & discipline. And any priests or contemplatives who by directly knowing consciousness in this way, directly knowing the origination of consciousness in this way, directly knowing the cessation of consciousness in this way, directly knowing the path of practice leading to the cessation of consciousness in this way, directly knowing the allure of consciousness in this way, directly knowing the drawback of consciousness in this way, directly knowing the escape from consciousness in this way, are — from disenchantment, dispassion, cessation, lack of clinging/sustenance with regard to consciousness — released, they are well-released. Those who are well-released are fully accomplished. And with those who are fully accomplished, there is no cycle for the sake of describing them.
"This is how a monk is skilled in seven bases.
"And how does a monk have three modes of investigation? There is the case where a monk investigates in terms of properties, investigates in terms of sense spheres, investigates in terms of dependent co-arising. This is how a monk has three modes of investigation.
"A monk who is skilled in seven bases and has three modes of investigation is fulfilled and fully accomplished in this doctrine & discipline — the ultimate person."

2009年12月8日星期二

他竟给他骑


可爱的小沙弥




今日的舍利塔




拿沙弥戒祖孙三人




7-12-2009 在高乌佛教会前托钵




佛慧精舍供僧




6-12-2009 于佛慧精舍应供




2009年12月5日星期六

虔诚合掌

法增师父于4-12-2009在吉中佛教会弘法