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Piṇḍācāra Alms Round Day 行腳托缽日

Thu May 07, 2020

Piṇḍācāra Alms Round Day 行腳托缽日

Time Thu May 07 2020 at 06:45 am to 07:20 am

PIṆḌĀCĀRA ROUTE 行腳托缽路線 · TT3 Commercial Centre, Jln Canna, Kuching, Malaysia

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Piṇḍācāra Alms Round Day 行腳托缽日


因搬遷故,每週托缽暫停。
As we're moving to a new premise, Pindacāra will resume until further notice.

日期 Date : 每週六 Every Saturday
時間 Time : 6.45am 出發 depart ~ 7.20am 返回 return
地點 Venue : Triple 3 Food Court - Ling Loong Coffee Shop TT3, Tabuan Tranquility, Jalan Canna, Kuching, Sarawak.

供養時應注意事項:
• 不應供養金錢;
• 不應觸碰出家人;
• 施者可以依照自己的喜好來供養一些主食或副食品,葷食或素食即可;
• 用適當乾淨包裹容器來盛放食物;
• 有十種肉食是佛陀不允許的,那就是人肉、像肉、馬肉、狗肉、蛇肉、獅子肉、老虎肉、豹肉、熊肉和鬃狗肉;
• 為了讓出家人更能專心於修道,佛陀不允許出家人處理炊事,所以不應供養未煮熟的肉、生蛋等等需要烹飪才可進食的食物;
• 未煮熟的食物如米糧、乾麵條等可送到 BPS 覺華學處去,但請勿放入出家人的缽中;您也可將這些食品交予出家人身邊的淨人 (巴利文Kappiya),他們會把您的供養品送到 BPS 覺華學處。
• 出家眾在託缽時,用心專注,並保持 ‘聖沉靜’。若有任何疑問要請教出家眾,可留待出家人到 BPS 覺華學處 後再行發問。
• 供養時儘可能脫掉鞋子。

IMPORTANT TO KNOW:
• When the monks are seen to be approaching, the person should kneel (or stand due to physically inconvenience), remove their footwear and hold the food above their head in an offering position and reflect on the meaning of the action about to take place. Place the foods directly into the monk's bowl without touching the monk. This is usually done in "noble silence," as going on alms round is a solemn practice for monks, and they do not engage in talking or chatting with others.
• Maintain a respectful distance and to place the food carefully and gently in the center of the bowl without touching or interfering with it in any way.
• You may offer any type of cooked food such as plain rice, vegetable dishes, meat dishes, cakes, or ripened fruits. Kindly wrap the food with suitable or reusable wrapping material, or place it in a clean container.
• Uncooked food such as packets of rice or dry noodles etc can be offered to the monastery but should not be placed into the monk’s bowl; it should be handed over to the monks’ attendant(s) known as kappiya in, instead.
• Monks do not accept uncooked meat, raw eggs or fish.
• Buddha forbid the monks to eat these ten kinds of meats which are: human flesh, dog, horse, elephant, leopard, tiger, lion, bear, hyena and snake.
• Requisites such as robes and medicine can be offered when the monks are at BPS 覺華學處.
• Give only what is appropriate, and do so voluntarily.
• Theravada monks only consume food between the break of dawn and noon. Therefore, they do not go about collecting alms after 12pm.
• Monks do not accept money. You may make a donation to Buddhist centres instead. Beware of ‘bogus monks’ going around offering amulets and trinkets for sale. Do not be fooled into buying from them, or into giving them money.
• During Pindacāra, the monks mindfully observe ‘noble silence’. Questions can be put to the bhikkhus later at BPS 覺華學處


LEARN ABOUT PIṆḌĀCĀRA 認識行腳托缽的意義

托缽(Pindacāra)意為化緣乞食,為南傳僧人的一種修行方式。佛教男眾僧人稱作 「比庫」(巴利文 Bhikkhu之諧音)或是「比丘」(梵文 Bhiksu之諧音)——意思是 「修道乞士,依靠他人佈施和供養的修行者」。在泰國,緬甸等佛教國家,托缽是僧眾的日常活動。他們會到某個村落,沿家逐戶地化緣,讓信眾們佈施食物。 藉著托缽,出家人無須為飲食擔憂,並讓他們有充分的時間來思考和實踐佛陀的教誨。

佛陀貴為王子,出家修道解脫,用托鉢乞食得到食物等生活必需品,這種方式值得世人景仰,而出家人也必須學習實踐。佛陀教導佛弟子修習正命,用正當的方法取得生活必需品,出家人的方法就是托鉢行乞,公開光明地接受信眾佈施,清淨安心。不可以用裝神弄鬼、符咒妖術等邪命方法騙取信眾佈施,也不可以從事生產或買賣事業來賺取物品。

因此,佛陀鼓勵在家眾實踐四事供養(即是袈裟、食物 、住所或臥具以及藥物 )予出家眾;出家眾則以佛法來引導信眾。兩者之間因而建立著互相尊重及互惠的密切關係。

托缽的功德:
• 去除驕慢:剃頭出家,破身好相,捨棄一切裝飾品,穿著袈裟,托鉢乞食;以行乞養活自己,每天審思觀照自己,祛除驕慢。

• 去除貪心:托鉢是次第乞食,平等接受佈施。不會為了食物而攀緣施主,也不會為了美好的食物而結好貴人。因此,托鉢可以培養平等心,去除貪心。

• 去除瞋心,培養慈心:托鉢可以見到施主歡喜佈施的善業,出家人隨喜他的善,心存感激,對他修習慈心,祝福施主安樂、沒有痛苦,成就一切如法的善心願。

• 讓施主有機會修習善業:修習不雜染的善業要有好的因緣,供養如法修行的出家人,這是修習清淨善業的難得因緣。出家人托鉢能讓信眾為自己的生命種福田,為自己的生命培養資糧,未來得到美好的果報。

• 讓在家人有機會接近三寶,進一步學習佛陀的妙法:在家人透過佈施的善業與三寶結緣,或親眼目睹三寶住世而有緣學習佛法。如法托鉢的清淨善業是三寶住世的表顯,對世間是一大功德。

在家人會因供養僧眾的善念善舉而獲得無量的福報。每日行善是一種修行(修正自己的行為),也是一種賢聖的生活方式。以喜悅、正念且恭敬的心來供養僧眾,是在家人佈施的正確方法。

南傳出家眾只在破曉時分至中午之間進食。因此,出家人不會在中午以後出外託缽。出家眾託缽時用心專注,並保持「聖沉靜」,不會與他人交談或閒聊。

身為一位出家人,雖然與物慾橫流的世間脫節,但並不是一般人所想像中的一樣,孤僻或冷漠,他們所作的一切都是為了造福這世間。

托鉢的出家人宛似一塊「走動的福田」,因此,人們懂得把握機會在無上的福田耕耘播種,藉此善行累積福德與菩提道上的資糧,給自己長運的未來種下幸福與快樂的種子。同時,也可以藉此供養僧團的功德迴向給所有已故的親屬血緣乃至無量無邊的眾生。

SĀDHU SĀDHU SĀDHU! 善哉 善哉 善哉!


Pindacāra, the practice of collecting alms-food, is observed by Theravada Buddhist monks who have gone forth from ‘home-life’ to ‘homelessness’. A Buddhist (male) monk is known in Pāli Language as a ‘bhikkhu’ – meaning ‘one who lives on alms’.

In Buddhist countries such as Thailand and Myanmar, it is a daily ritual for monks to go on Pindacāra, where they walk through a village from one household to another, allowing devotees to make food offerings. According to the teachings of the Buddha, there are two main purposes in going on alms round. The first concerns the monk, who in going is reminding himself to be humble; the other concerns the person offering alms, who in so doing is practicing generosity.

With Pindacāra, Buddhist monks need not worry about food and this afford them time to ponder and practise the Dhamma. Since the time of the Buddha, lay people have been supporting monks this way with robes, food, shelter and medicine. In return, monks provide guidance to the laity on Buddhist teachings, thus forging a close, respectful, and symbiotic relationship between the two communities.

The monk’s alms-bowl is only used to receive cooked food offered by willing donors. The monk strictly does not accept money with his bowl or on his alms-round.

Offering alms-food to monks allow lay people to acquire merits as a result of their kind intentions and actions. Doing good deeds daily is a way of self-cultivation and to live a noble way of life. The proper way for the laity to offer alms is to perform it joyfully, mindfully, and respectfully towards the monk(s).

In Samyutta Nikaya, the Udaya Sutta in the Brahmana Samyutta collection, in it, we are told that the Buddha went to the house of a brahmin named Udaya on his early morning alms-round. The brahmin was happy to see him and put food in the Buddha’s bowl. On the second occasion, Udaya repeated his offering. On the third time, he was annoyed when he saw the Buddha and commented, “This pesky ascetic Gotama keeps coming again and again.”

The Buddha replied with the following verse:
“Again and again they sow the seed. Again and again the sky god sends down rain.
Again and again the ploughmen plough the fields.
Again and again rain comes to the kingdom. Again and again the mendicants beg.
Again and again the donors give. When donors have given again and again.
Again and again they go to heaven. Again and again the dairy folk draw milk.
Again and again the calf goes to the mother. Again and again one wearies and trembles.
Again and again the dolt enters the womb. Again and again one is born and dies.
Again and again they take one to the cemetery.
When one has obtained the Path, that leads to no more renewed existence.
Having become broad in wisdom, one is not born again and again!”

When the brahmin heard this he was pleased and took refuge in the Buddha, Dhamma and Sangha for life.

Monks do not only give you a chance to gain merits. A monk who is properly trained and who understands and practises the Vinaya rules is a good field of merits, as opposed to one who is an impostor and exploits you for his own selfish ends. A monk depends on his supporters for his sustenance. His basic responsibility is to perfect his sila so that his supporters receive great merits.

On top of this, when he purifies his mind through meditation, his field of merits is better. Then when he studies and gains knowledge, he can help devotees to put Buddhist principles into practice as well as teach them meditation. There are many temples around as well as monks to perform rites and rituals. Buddhists should not rest content on just rites and rituals but should learn more about Dhamma to improve their lives.

SĀDHU SĀDHU SĀDHU! Excellence Excellence Excellence!



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