智慧寶庫超實用「佛經在手」隆重推出!!!(推廣說明)1、無廣告、沒閃影，不會突然出現廣告大畫面，我們讓您靜心禮佛研經。2、大小字隨你意手指輕鬆拉放，年長者也能夠看清楚，終身受用。3、好佛經方便法，隨手積小功德大回向(禮佛>>誦持>>回向)。4、「影音輔助」輕鬆參照影音跟讀，還可以唱唱歌開心學佛。5、「經文解析」大德者細說明了解佛法深藏奧妙(彩色字清楚明暸)。6、「心靈療癒」以功德做回向懺悔、祈求、消災延壽都可以，隨你挑，歡喜就好。7、常用經文都選好，免得您四處尋覓在尋找。8、另外加裝「訊飛語音+」及Audio TTS之APP軟體還可提供朗讀功能。9、最重要全免費，只需您發心無畏施分享與通告。閱讀說明1、本程式並無任何廣告，讓您可以靜心閱讀，祝您法喜充滿。2、更多資訊與版本，歡迎至「智慧寶庫」http://peace2.twbbs.org 網站善書區下載。(PDF繁簡、EPUB繁簡、APK等)3、【本書乃網友分享重編製作如有侵犯，敬請來信告知改善，感謝慈悲造福人群】4、「紅紫邊框」程式具記憶位置功能，「紅綠邊框」者具朗讀、彩字或重點整理或影音連網功能。(本書所造功德迴向原作及十方大德，功德無量)恭錄佛經如下01.般若波羅蜜多心經02.佛說八大人覺經03.大悲咒04.佛說阿彌陀佛經05.佛說父母恩重難報經06.佛說四十二章經07.金剛經08.地藏王本願經09.大方廣圓覺修多羅了義經10.藥師琉璃光如來本願功德經11.妙法蓮華經觀世音菩薩普門品祝大家法喜充滿

《综合佛经大全》的经文有拼音以便帮助佛友更容易念诵。以下是《综合佛经大全》的全部经文：般若波罗蜜多心经地藏经金刚经药师经无量寿经楞严经佛说阿弥陀经观世音菩萨普门品佛说父母恩难报经维摩诘经佛说四十二章经佛说盂兰盆经佛说八大人觉经如果您在經文中發現錯別字或有提升综合佛经大全的建議，歡迎您電郵通知。為了確保經文没錯別字，综合佛经大全將自动連接互聯網检查更新和下载佛經。願以此功德，迴向法界一切眾生，聞法得度，離苦得樂，往生淨土。

「佛法那麼好，知道的人那麼少，誤解的人是這麼的多！」聖嚴法師從小沙彌開始，念茲在茲的，就是把佛法的好，分享給更多人知道。

Buddhist, good books, completely free, and the content is notembedded in any advertising! Thank Grace morality

「佛法那麼好，知道的人那麼少！」聖嚴法師從小沙彌開始，念茲在茲的，就是把佛法的好，分享給更多人知道。法師畢生著力於佛法的生活化和現代化，讓更多的人提昇自己。

(原安裝舊版本的大德，歡迎移除並改裝此具記憶功能之版本)閱讀說明1、本程式並無任何廣告，讓您可以靜心閱讀，祝您法喜充滿。2、更多資訊與版本，歡迎至「智慧寶庫」http://peace2.twbbs.org 網站善書區下載。(PDF繁簡、EPUB繁簡、APK等)3、【本書乃網友分享重編製作如有侵犯，敬請來信告知改善，感謝慈悲造福人群】4、「紅紫邊框」程式具記憶位置功能，「紅綠邊框」者具朗讀、彩字或重點整理或影音連網功能。(本書所造功德迴向原作及十方大德，功德無量)了凡四訓白話篇明朝袁了凡進士原著民初黃智海先生演述了凡弘法學會整理了凡四訓這本書，是中國明朝袁了凡先生所作的家訓，教戒他的兒子袁天啟，認識命運的真相，明辨善惡的標準，改過遷善的方法，以及行善積德謙虛種種的效驗；並且以他自己改造命運的經驗來「現身說法」；讀了可以使人心目豁開，信心勇氣倍增，亟欲效法了凡先生，來改造自己的命運；實在是一本有益世道人心，轉移社會風氣不可多得的好書。但是了凡四訓的原著，是用文言文寫的；對現代人而言，閱讀起來比較吃力，而且不太容易懂，民國初年的黃智海先生，為了使這本書能讓大家受益，所以用白話文不厭其煩詳盡的註解，可以說是用心良苦，功德無量；黃先生的白話註解在民間流傳很廣，它的優點是內容豐富詳盡，缺點則或許是過於繁瑣些；而現代人比較缺乏耐心，可能會因此而影響讀這本書的興趣，以致在有形無形中，使這本好書的影響力減弱，實在很可惜！了凡弘法學會有見於此，於是發心加以整理，重新排版印刷，使得大家容易閱讀，心生歡喜；並由善心人士出資，根據所整理的「了凡四訓白話解釋精簡本」，錄製成『了凡四訓有聲書』；而了凡四訓白話篇，也就是有聲書的話稿。希望人人讀過之後，都能夠學習「了凡先生」改造命運的精神，來創造自己，以及社會國家，乃至全人類光明的前途。第一篇 立命之學所謂「立命」，就是我要創造命運，而不是讓命運來束縛我。本篇立命之學，就是討論立命的學問，講解立命的道理。袁了凡先生將自己所經歷，所見到改造命運種種的考驗，告訴他的兒子；要袁天啟不被命運束縛住，並且應竭力行善，『勿以善小而不為』；也必須努力斷惡，『勿以惡小而為之』；如此，則一定可以改變自己的命運，所謂『斷惡修善』，『災消福來』，這是改造命運的原理。【千人千般命呀！命命不相同，明朝袁了凡，本來命普通，遇到孔先生，命都被算中；短命絕後沒功名，前世業障真不輕，庸庸碌碌二十年，一生命數被算定，雲谷禪師來開示，了凡居士才轉命呀！才轉命。】我童年的時候父親就去逝了，母親要我放棄學業，不要去考功名，改學醫，並且說：學醫可以賺錢養活生命，也可以救濟別人。並且醫術學得精，可以成為名醫，這是你父親從前的心願。後來我在慈雲寺，碰到了一位老人，相貌非凡，一臉長鬚，看起來飄然若仙風道骨，我就很恭敬地向他行禮。這位老人向我說：你是官場中的人，明年就可以去參加考試，進學宮了，為何不讀書呢？我就把母親叫我放棄讀書去學醫的緣故告訴他。並且請問老人的姓名，是那裏人，家住何處；老人回答我說：我姓孔，是雲南人，宋朝邵康節先生所精通的皇極數，我得到他的真傳。照註定的數來講，我應該把這個皇極數傳給你。因此，我就領了這位老人到我家，並將情形告訴母親。母親要我好好的待他。並且說：這位先生既然精通命數的道理，就請他替你推算推算，試試看，究竟靈不靈。結果孔先生所推算的，雖然是很小的事情，但是都非常的靈驗。我聽了孔先生的話，就動了讀書的念頭，和我的表哥沈稱商量。表哥說：我的好朋友郁海谷先生在沈友夫家裏開館，收學生讀書。我送你去他那裏寄宿讀書，非常方便。於是我便拜了郁海谷先生為老師。孔先生有一次替我推算我命裏所註定的數；他說：在你沒有取得功名做童生時，縣考應該考第十四名，府考應該考第七十一名，提學考應該考第九名。到了明年，果然三處的考試，所考的名次和孔先生所推算的一樣，完全相符。孔先生又替我推算終生的吉凶禍福。他說：那一年考取第幾名，那一年應當補廩生，那一年應當做貢生，等到貢生出貢後，在某一年，應當選為四川省的一個縣長，在做縣長的任上三年半後，便該辭職回家鄉。到了五十三歲那年八月十四日的丑時，就應該壽終正寢，可惜你命中沒有兒子。這些話我都一一的記錄起來，並且牢記在心中。從此以後，凡是碰到考試，所考名次先後，都不出孔先生預先所算定的名次。唯獨算我做廩生所應領的米，領到九十一石五斗的時候才能出貢。那裡知道我吃到七十一石米的時候，學臺屠宗師（學臺：相當於現在的教育廳長）他就批准我，補了貢生。我私下就懷疑孔先生所推算的，有些不靈了。後來果然被另外一位代理的學臺楊宗師駁回，不准我補貢生。直到丁卯年，殷秋溟宗師看見我在考場中的「備選試卷」沒有考中，替我可惜，並且慨嘆道：這本卷子所做的五篇策，竟如同上給皇帝的奏摺一樣。像這樣有大學問的讀書人，怎麼可以讓他埋沒到老呢？於是他就吩咐縣官，替我上公事到他那裏，准我補了貢生，經過這番的波折，我又多吃了一段時間的廩米，算起來連前所吃的七十一石，恰好補足，總計是九十一石五斗。我因為受到了這番波折，就更相信：一個人的進退功名浮沉，都是命中註定。而走運的遲或早，也都有一定的時候，所以一切都看得淡，不去追求了。等我當選了『貢生』，按照規定，要到北京的國家大學去讀書。所以我在京城裏住了一年。一天到晚，靜坐不動，不說話，也不轉動念頭。凡是文字，一概都不看。到了己巳年，回到南京的國家大學讀書，在沒有進國家大學以前，先到棲霞山去拜見雲谷禪師，他是一位得道的高僧。我同禪師面對面，坐在一間禪房裏，三天三夜，連眼睛都沒有閉。雲谷禪師問我說：凡是一個人，所以不能夠成為聖人，祇因為妄念，在心中不斷地纏來纏去；而你靜坐三天，我不曾看見你起一個妄念，這是什麼緣故呢？我說：我的命被孔先生算定了，何時生，何時死，何時得意，何時失意，都有個定數，沒有辦法改變。就是要胡思亂想得到什麼好處，也是白想；所以就老實不想，心裡也就沒有什麼妄念了。雲谷禪師笑道：我本來認為你是一個了不得的豪傑，那裏知道，你原來只是一個庸庸碌碌的凡夫俗子。我聽了之後不明白，便請問他此話怎講？雲谷禪師說道：一個平常人，不能說沒有胡思亂想的那顆意識心；既然有這一顆一刻不停的妄心在，那就要被陰陽氣數束縛了；既被陰陽氣數束縛，怎麼可說沒有數呢？雖說數一定有，但是只有平常人，纔會被數所束縛住。若是一個極善的人，數就拘他不住了。因為極善的人，儘管本來他的命數裏註定吃苦；但是他做了極大的善事，這大善事的力量，就可以使他苦變成樂，貧賤短命，變成富貴長壽。而極惡的人，數也拘他不住。因為極惡的人，儘管他本來命中註定要享福，但是他如果做了極大的惡事，這大惡事的力量，就可以使福變成禍，富貴長壽變成為貧賤短命。你二十年來的命都被孔先生算定了，不曾把數轉動一分一毫，反而被數把你給拘住了。一個人會被數拘住，就是凡夫，這樣看來，你不是凡夫，是什麼呢？我問雲谷禪師說：照你說來，究竟這個數，可以逃得過去麼？禪師說：命由我自己造，福由我自己求；我造惡就自然折福；我修善，就自然得福。從前各種詩書中所說，實在是的的確確，明明白白的好教訓。我們佛經裏說：一個人要求富貴就得富貴，要求兒女就得兒女，要求長壽就得長壽。只要做善事，命就拘他不住了。因為說謊是佛家的大戒，那有佛菩薩還會亂說假話，欺騙人的呢？我聽了以後，心裡還是不明白，又進一步問說；孟子曾說：凡是求起來，就可以得到的，這是說在我心裏可以做得到的事情。若是不在我心裡的事，那麼怎能一定求得到呢？譬如說道德仁義，那全是在我心裏的，我立志要做一個有道德仁義的人，自然我就成為一個有道德仁義的人，這是我可以盡力去求的。若是功名富貴，那是不在我心裏頭的，是在我身外的，要別人肯給我，我才可以得到。倘若旁人不肯給我，我就沒法子得到，那麼我要怎樣才可以求到呢？雲谷禪師說：孟子的話不錯，但是你解釋錯了。你沒看見六祖慧能大師說：所有各種的福田，都決定在各人的心裏。福離不開心，心外沒有福田可尋，所以種福種禍，全在自己的內心。只要從心裏去求福，沒有感應不到的！能向自己心裏去求，那就不只是心內的道德仁義，可以求得，就是身外的功名富貴，也可以求到，所以叫做內外雙得。換句話說，為了種福田而求仁求義，求福，求祿，是必有所得的。一個人命裏若有功名富貴，就是不求，也會得到；若是命裏沒有功名富貴，就算是用盡了方法，也求不到的。所以一個人，若不能自己檢討反省，而只是盲目地向外面追求名利福壽；但得到得不到，還是聽天由命，自己毫無把握。這就合了孟子所說，求之有道，得之有命的兩句話了。要知道縱然得到，究竟還是命裏本來就有的，並不是自己求的效驗，所以可以求到的，纔去求，求不到的，就不必去亂求。倘若你一定要求，那不但身外的功名富貴求不到，而且因為過份的亂求，過份的貪得，為求而不擇手段，那就把心裏本來有的道德仁義，也都失掉了，那豈不是內外雙失麼？所以亂求是毫無益處的。

Fo Guang Shan Diamond Sutra Application Introduction The DiamondSutra is one of the most important sutras in Mahayana Buddhism. Itis so valuable to lay practitioners because it gives profound andyet practical advice for conducting your daily life and also forhelping others. This mobile application allows you to read theDiamond Sutra in a convenient and accessible form. The DiamondSutra App includes an English translation by Venerable Yifa andothers of Fo Guang Shan and the original Chinese text translatedfrom the Sanskrit by Kumarajiva. A glossary is included as well toexplain technical Buddhist terms, especially those of Indianorigin. The Diamond Sutra can be understood at many differentlevels, from the simplest, intuitive understandings to theparadoxical and profound. The mobile app allows you to carry thisamazing sutra with you on your person and refer to it any time thatyou have a few minutes for reflection. The app is available in bothiOS and Android versions. We hope that the wisdom of the DiamondSutra can be useful to you in your everyday life and that you canpass on some of that wisdom to others.

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摘錄部份資訊，更多的資訊與版本(如簡體)，歡迎至「智慧寶庫」www. peace2.info網站下載~~觀世音傳作者︰曼陀羅室主人第一回→溯源流書生說法。警癡頑菩薩化身。話說我們中國的宗教，向來分為儒道釋三大支派，三教之中，除了儒教道教是中國本部所創始，釋教卻是由西域傳入的，因為他拿覺世渡人為宗旨，信仰的人也就不少，勢力也與儒教道教鼎足而三，一直流傳到現在，依然保持著他的地位，在佛家的區分，把全世界劃成四大部洲，稱為東勝神洲，南瞻部洲，西牛賀洲，北俱蘆洲，我們中國是屬於南瞻部洲的，南瞻部洲有四座名山，號稱佛國，這四座山就是九華、五臺、峨嵋、普陀，管領這四座山的，就是地藏王菩薩，文殊菩薩，普賢菩薩，觀音菩薩，等四位大士︰故九華禮地藏王，稱為大行，五臺禮文殊，稱為大智，峨嵋禮普賢，稱為大勇，普陀禮觀音，稱為大慈，領域也是很分明的。在這四位大士裡邊，最受一般人所禮的，無疑的要首推觀世音菩薩，因為我們若然在人群中提起他的佛號，端的是老幼咸知，婦孺都曉，差不多人人的腦海裡，都深深的嵌著一尊觀世音菩薩的法相，這種普遍的敬禮，是觀音法力所感化的麼？這卻未必，其中倒有九分以上是迷信的觀念所造成的，他們的理想，並且與觀音大士相反，觀音的宗旨，是要使世人大澈大悟，共登覺岸，照法華經上說︰「苦惱眾生，一心稱名，菩薩即時觀其音聲，皆得解脫，以是名觀世音。」我們看了這幾句話，就可以知道世尊的宗旨，可是現在我們看見那一班信仰觀音的人，誰不在迷信裡討生活哩！他們以為只要相信了觀音，隨便自己的作為如何，觀音就會來保佑的，一切不遂的慾望，觀音也會賜予圓滿的，他們最怕的是死，就以為只消平日多燒香多念佛號，便可以卻病延年，最怕的死了倒入地獄，永不超生，就以為只消平日多持齋多誦經卷，便可以死後到天堂佛國中去享樂，甚而至於一切的罪惡，都可以念幾聲觀世音菩薩，就可以完畢的。因此念佛人的心理，就不免弄壞了，以致會有「若要心凶人，念佛淘裡尋」的兩句俗語來了，相信觀音的人，存了這種自私自利的心理，就鬧出許多畸形的供奉來，尋常求福求壽的，供著白衣觀音，求子的，供著送子觀音，漁戶人家求打魚利市，便供著魚籃觀音，形形色色的附會著，越是如此，越是與佛理相去得窵遠，故世人崇奉觀世音的，雖然多似牛毛，卻沒有個能登正覺，這的確是很可嘆息的。閒言少敘，我搖筆做這部觀世音傳，並不是提倡迷信，一則是將觀世音菩薩的前後事跡，介紹給世人，使他們有相當的認識，二來揭出佛經的奧旨，使一班誤走迷途的佛弟子，能夠大澈大悟，同登覺岸，但是雖然是有此宏願，還不知一枝拙筆，可能助我達到目的否？我現在既決意替觀世音菩薩作傳，在這開宗明義的第一回，有兩個疑問，卻不容不先解決，第一點，觀音菩薩究竟是男身還是女身？我們現在所看見的觀世音法相或是畫像，很不一致，有的打扮似男身，有的裝束似女身，就引起了這一個疑問，依著世俗的見解，都當她是女身，所以有許多人還會稱他觀音娘娘哩！但是據胡石麟筆叢，王鳳洲觀音本記，又都指觀音萻薩是男身，說得有憑有據，另一方面根據了北史的記載，徐子才病中所見，以及北齊武成皇帝夢中所見的觀世音菩薩，又都是美婦變的，因此這個疑問竟不易解決，不過根據了觀世音菩薩的前後事蹟，這問題不難迎刃而解，因為觀世音憫念眾生，隨緣普護，曾經三十三度化身，到各處去點化眾生，到處都現化著不同的莊嚴寶相，或者化為菩薩學徒，宰官玉人，天龍神鬼，因時地而變換，以便利她點化的工作，因此世人所看見的觀世音寶相，也就或男或女或老或少，各各不同了，這不是我的無稽之談，冰署筆談裡面也明明載著這些事蹟，到此，觀音男身女身的疑問可以擱過。第二點就是觀音菩薩只有一位，如何會有許多不同的頭銜出來呢？像什麼白衣觀世音，高王觀世音，送子觀世音，魚籃觀世音等名目，法相也就因之互異，這許多名銜不同的觀世音，還就是南海普陀落迦山紫竹林中的那一位觀世音菩薩麼？還是另外有這不同的幾位觀世音菩薩？關於這一點，我敢說就是因為當初應化時所現的法相不同，譬如他老人家在這一個地方化身的是一位美女，穿著白素的衣服，去設法點化眾生，到臨了人家知道這位白衣美女是菩薩化身，造像供奉，自然依著他們所見的法相，於是後世就有了白衣觀音，因東海鰲魚有害，海邊的居民不能安居樂業，觀世音菩薩就化身為漁人，前去降鰲，以救眾生，於是就有了鰲頭觀音的法相，其餘種種的寶相，也都化身時留下的，後人不察，就發生種種附會了，這並不是作書的胡說亂道，諸君不信，待我在正傳的前面，先舉一段觀世音化身的歷史，來做個引子，證明以上的說話。我現在別處的觀音寶相都不說，單說少林寺裡的那一尊觀音法相，又是與眾不同，塑得環眼巨鼻，闊口廣顙，頭上邊亂髮如蓬，兩隻耳朵長大無比，穿著一對粗而且大的金環，直垂兩肩，衣摺痕也散亂不整，赤著一雙大腳，手中還斜支著一條黃金寶棍，這尊法相，倒像五百羅漢裡邊的鳩摩羅多尊者，俗眼凡胎的人，誰也不會當他是觀音大士，但少林寺中卻又明明的將他供在觀音閣中，僧徒們也都認為觀世音菩薩，這不是很奇怪麼？可是少林寺的觀世音法相，所以塑得這般模樣，中間也有一段故事，待我慢慢講來。少林寺本是中國一大叢林，有很悠久的歷史，自從初祖達摩禪師開山以來，非但禪乘遠播，就是武功也極著名，但是在初建的時候，卻並沒有觀音閣，直到元朝時代，紅軍作亂，兵禍蔓延到中州，那個紅軍首領李全，已深知少林寺的武功，要想招致寺中的僧徒，收為己用，不料少林寺僧眾等是嚴守戒律深明大義的人，不肯相從，因此李全便老羞成怒，率眾圍攻少室山，聲稱非掃滅少林寺不肯罷休。那時，少林寺僧雖說是擅長武功，到底眾寡懸殊，勢不能敵，竭力防守，後來漸漸不支，正在危急的時候，忽然殺出一個莽和尚來，手提鐵棍，直沖到紅軍隊裡，眾人看時，卻正是新來的掛單和尚，只見他寶棍起處，如同疾風猛雨一般，寒光萬道，殺得那班紅軍馬仰人翻，聲聲叫苦，就是那為首的鐵鎗李全也大敗虧輸，率眾遠遁，那時眾人都覺眼前金光一閃，就失了那莽和尚的所在，四下探望，纔見他正站在嵩山御寨之上，現出丈六法身，自稱是觀音大士化身緊那羅王來解厄的，於是少林寺就依他顯化的寶相，塑成此像，蓋造觀音閣供養，這件事在少林寺誌上也載得明明白白，可見並非虛造了，也可知觀世音有種種不同寶相，正是顯化時遺蹟了。欲知觀世音的一生事跡如何？且待下回分解。

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