Sunday, February 22, 2015

Change for the better

Today, I suddenly feel that I need to delete the posts that I had written earlier because all these posts are not that good for the mental health for me and others. I gradually delete it and hopefully I can delete all the posts can are no good for me and others. 

Wow, I have just deleted 50 posts.
I feel happy now. If I want to write, I have to write good things, not bad things.
I hope I can ready wake up this time.

Thursday, February 19, 2015

Happy new year to all souls

We happen to born in this world at this time. We are born  with six senses, some lacking one or two or more senses.
We can feel the pain, we have emotion because we are " feeling beings". How about other feeling beings like cats, dogs or other one.
Yes, higher feeling beings can take care some other feeling beings like cats. But many many feeling beings are being killed , tortured, eaten by higher feeling beings-human. The destinies of feeling beings are different but all have feelings.
If we care their feeling, then our feeling will be taken care of. If we do not care for their feelings then we will face the same fates as them.
In this lunar new year, as the high feeling being, I wish all lowest class feeling beings can be taken care of, at least they can live without being killed, eaten but many of them will have to pay their prices either being killed or eaten. We can not help and only can wish them move to the higher feeling beings and finally back to the original state=the state that all beings are free from agonies.
I now say again:" Happy new year to all souls." Yes, all souls are equal, we are lucky that we are human beings. Because we are human beings, we have the choice to care for those lowest feeling beings like all type of animals....
Thanks, Buddha had taught us the peaceful ways, the truly compassionate ways, selfless ways. I know by following these ways, I will be ready be saved. Action tell thousands words.
Time to clear all unnecessary desires, do the right job, follow the eight path recommended by Buddha.

Tuesday, November 4, 2014

Casino sucks your money

Casino sucks your money. How to quit gambling? Gambling is the very bad habit. Once you get hooked, it is very difficult to quit it if no external factors or good advices making you stop. Remember greed is the factor that block gamblers  from quitting. If We ready want to have the ready happy and peaceful life, then we need to know the importance of quitting the gaming habits. We have to quit gambling. Remember there is too many temptation like sex, eating, sleeping, alcohol, money, power, all these simply because of our rooted illusion, comparison and attachment. If We have a dot of wisdom, then we got the hope. With the dot of superficial wisdom, then we can quit gaming. I see so many gamblers living in miserable life and I like to advise them to stop the bad habit. I hope this post " How to quit gambling can help someone who are addicted on gambling to quit to prevent more nightmares. The root of the gaming is because of greed. You want more money rely on luck. If the luck not there, you can wipe out your hard-earned money in the shortest time. You are dreaming to earn easy money but the operator is the ultimate winner because it sucks most of the gamers' money. You can not blame the operator because your mind want it. Gaming  will affect your daily life and you will suffer in great pain emotionally and physically. This is the side effect for those who are addicted and lost much money.
Casino sucks your money. How to stop gambling? It can be done once you realize the bad outcome. Do you have any ideas how to quit gambling? Yes, ask those gamblers, they know very well. Let me tell you the story about Mr. Desire who is the gamer. Let's tell about this gambler story. His name is Mr. Desire.
1. Want to get rich in the shortest time : Why Mr. Desire became the gamer? It is because he wanted to have more money, he wanted to be the richest person in the shortest time. Did Mr, Desire became the richest man? No, he became the poorest man after one year of gaming.
2. Can gambler get rich instantly?  Did Mr. Desire become more healthy after one year of gaming? The
answer is no, he become very moody , very sad person because he have lost all his hard=earned money. Not only that, Mr. Desire now own a lot of money to banks, friends and unable to pay insurance payment on time.
3. Great emotional suffering if money constantly lost for a period of time: Mr. Desire is now suffering.......That desire was so strong that blinded him for many months 15 months or more. The suffering finally wake him up a bit but he must be ready mindful because that habit can be came back if he forget it its danger....
4. The gambling habit can pop up again and again: Luckily, Mr. Desire can finally stop the habit, thanks for the advice from friends, wise people. We will continue to talk Mr. Desire until We have nothing to talk about him. The purpose of this post is just to remind readers do not ever to have the gaming habit. We ready no need so much money to survive....
5. Gamblers can not satisfy even he had won some because of greedy mind set:  .Mr. Desire told us his experience. He said that he was so greedy that even he had strike $9000 dollars in few hours but his mind was so greedy that he wanted more. He then put the higher bets thinking the luck will continue to come, sadly to say the bad luck coming and all the $9000 dollars was completely wipe out.After that, Mr. Desire still want to win all the lost back.
6. Always thinking of winning back all lost amounts: Can Mr. Desire take back all his lost money, let's continue the story....
7. Keep on borrowing money from others and have many bad debts: Now, Mr.Desire has many worries, he is unable to pay Insurance installment on time. He is unable to pay rental fees. He is unable to pay the loan that he had borrowed from the bank. He is unable to pay back the money that he borrowed from his colleague. All these dollars are more than thousand over dollars.  Mr,Desire suddenly feel panic and planned how to settle all these. The first problem was that he now has zero dollars on the bank accounts because he had lost all his salaries on gamer. The immediate problem is to have some money to top up bus fare/ Mrt card so that he still can go to work. He then asked his brother $50 and borrowed $20 dollar from his friend. With this $70 dollars, he then could drag until the next pay day.
8.More and more worries coming: Now, Mr. Desire started to receive letter from Insurance company for the unsuccessful deduction from the bank account. Mr.Desire started to receive call from loan bank that he needed to pay the monthly loan immediately, wow, the loan amount needed to pay more because of the delay. the rental fares also needed to be delayed. Now, Mr. Desire entered to the period of owing debts. Can Mr. Desire survive after that, Let's continue the story later......On 26-4-2013, Mr.Desire got his salary and he had to plan how to utilize the money. Mr.Desire first paid up the rental fees $300 and then he paid the bank loan total of $370( including the late payment charge $60 and the third loan payment $160). How about the $600 owned to his friend and Insurance payment for two consecutive month total up $940.  Mr. Desire expected all these, he told his friend that he was unable to pay him in full may be pay half first. Mr.Desire gave this suggestion and his friend needed few days to consider. Wow, all these made him headache indeed. After checking the balance on the bank account, the balance was $940, just enough for the insurance payment, then how about the $600 and the daily expenses?
9. No money left as the outcome of gambling: Suddenly Mr. Desire thought that going for the gaming again might be able to solve all these payment if he ready got the luck and won. But after the deep thought, Mr. Desire gave up the idea because it was risky and how about if Mr. Desire had the bad luck and lost all the balances in the bank account? So. Mr. Desire never went for gaming eventually. Now, he drew $200 for the daily expenses because continued borrowing money from friends is not the solution. In this situation, Mr. Desire could only paid up the one insurance payment, the second payment had to delay until the next month 28-05-2013. The $600 owned to his friend had also needed to delayed further. Could Mr. Desire overcame all the burden? Let's continue the story....On 3-05-2013 morning, his friend told Mr.Desire to pay half of $600 first, the rest can pay on end of May. Mr. Desire then went to check the bank account, there is still some balance there. He drew out some money and paid to his friend $300 plus another $30 interest. So, he still need to pay him $300, insurance payment $630 plus the incoming new insurance payment $470, total insurance payment $1100. I think this month and next month also the headache for Mr. Desire. Let's continue the story until nothing to tell.
10. Emotional unstable: Because of all these, he stopped gaming and within this few weeks, Mr. Desire started to read articles with wisdom especially the Buddha teaching. Mr. Desire suddenly realize that life can be so peaceful and happy without greed. He feels ready joyful. Now, Mr. Desire is totally quit gaming and has no desires. He now is the normal man without abnormal mindset. Thanks Buddha's teaching transform him and he is now the person who never kill, steal, sex, telling truth, no alcohol. He adopt the Buddha life style and enjoy the highest form of living.Mr. Desire told me that he now enjoys the highest form of enjoyment without much money. With the small room, foods to eat, got clothing to wear, have a job, have time to watch video from Master chin kung, life is so good and happy just like Master Chin Kung. I hope everybody can live happily like Mr, Desire.
11. Illusion pop up from time to time : Now, Mr. Desire change his name , his new name is Mr. Happy. Sadly to say after few weeks, Mr. Happy became Mr. Desire again, it was because something pop up on his mind, he wanted to try the luck, it mean he was still in unawakened state. Wow, human mindset is damn difficult to control. On 21 May 2013, he drew $200 and went to gaming place, within one hour, these two hundred dollars were gone. And again he went home to take the balancing cash $70, hoping that he could slowly win some. 
12. Life is miserable and affecting the whole family: The outcome was ready cruel, he lost again. Can he survive until the end of the month? Let's see....His brother Mr. Anger suspected Mr. Desire go gaming and kept on receiving the promotion letters from gaming office. On 22 May 2013, he reminded Mr. Desire not to go gaming again because it will affect the later life due to no money. Both argued loudly, Mr. Anger said to Mr.Desire : ' Are you the member of the gaming office? How come I keep on receiving the letters? I feel sad because of this." Mr. Desire said :" No, the gaming office will send letter as long as people went to the gaming place regardless whether you are member or not." Mr. Anger said :" Fucking hell, this gaming place make lots of people losing money, I don't want to see this letters coming anymore." Mr. Desire said :" You have to be cool, don't act like the angry bird, I think better we don't stay together, I wish to buy a house and move out here. Mr. Anger acted so angrily and called the police and voiced out his anger about 'GAMING ACTIVITIES ". Wow, the family is now became not peaceful because if all these. Can Mr. Desire quit the gaming finally? Let's continue the story. Suddenly Mr. Desire decided not to go gaming so as not to make the situation worse and he called the gaming club to stop sending promotion materials. Because of not going there anymore, he now has enough money to pay the outstanding bills and by 7 June 2013, he had cleared all outstanding bills no more delayed payment. Mr. Desire is now heading to the right path and the painful experiences indeed gave him the useful lesson. Mr, Desire now is totally quit gaming and he is now feel ready peaceful. Can Mr. Desire maintain this, let's watch closely......
After one month of peace, one day his illusion came out again and went to the gaming house and lost $400 within 4 hours, that mean the desire was still there, can Mr, Desire overcame all these, let's watch closely. Can his life always in agony again and again? Again he stopped gaming but the gaming desires still pop up few times and this time he lost the money from the insurance policy, the accumulated profit of $5400 just being wiped up completely. Wow , it shown that human beings want to stop the temptation is so difficult. Hopefully Mr. Desire can overcome all these struggle. Can he?
Mr. Desire still want to win back all he have lost and he now draw out all the balances in the bank account and the outcome still the same. Now the amount in his bank account left 2 dollars. Again he borrowed $300 from his friend and again lost all. You might be wondering how come Mr. Desire  is so weak...Can he wake up this time? The pay day finally came, he withdrew all money for gaming thinking the luck could finally came but he only encountered bad luck, this time, he not only lost all the money and struck in the casino because he had exceeded the time limit and he needed to pay $100. Mr. Desire no choice but to called his brother for help. This time the brother controlled the temple and came down to give him $100 so that he could leave Casino. How about his daily life after that after Mr. Desire had zero dollars? Let's see how he cope with the new situation. Let's see this stupid gamer the next agony.
13. Need long time to realise and quit: Can he wake up again? I think the example of Mr. Desire telling us once we get hooked on gambling, we will live in miserable life for a long time. I will tell you more about Mr. Desire and hopefully he can quit gambling eventually. Thanks readers reading this post " How to quit gambling? "
14. Repeat the same bad habit: After sometimes, the gambling desire still pop up and Mr. Desire lost another 450 dollars. Again, he had to borrow from his sister and brother.
15. Telling lies: In order to borrow money from his brother. Mr. desire lied to his brither that his ATM card lost. Let's see whether Mr. Desire doomed or not.
 Casino sucks your money.

Thursday, May 22, 2014


时间:2014-05-13 21:41 来源: 作者:忘却桃源 点击:423次
  走在马路上,放眼望去书报亭的杂志封面,半成以上都是勾引人的欲望的画面。游 戏、网络所充斥的越来越多的是暴力和色情,每一天,无数网络上的人都在互相传播电脑里面的淫秽视频(AV)。而这些却吸引着大量的年轻人。可想而知,这批 沉迷于其中的孩子,身心受到多么严重的污染!
  有人说我喜欢钱,喜欢女人,喜欢享受刺激。这个你喜欢是吗?那是暂时没有事, 这个人老吃肉,让他天天吃肉,他就不行,为什么呢?他也不知道。真正的原因就是他不是这个物种啊,他违背了天理啊,他想吃肉,那个“想”是欲望,那些东西 是后天养成的,先天没有。所以,我们明白了这个就知道,“我想”、“我有这个欲望”,这些东西都是错误的,所以中国孔老夫子教给我们一句话,很重要,叫什 么呢?饮食男女,人之大欲。有人就讲,这个不是让我们去享受饮食,享受男女吗?各位又理解错了。什么意思呢?饮食男女,人之大欲,这个大欲,我们知道欲望 是一切苦难的根源啊!为什么这么讲?我们看这个“欲望”,当你得到它的时候,你有两种表现,第一个你糊涂,你比原来还糊涂。第二是什么呢?你傲慢,得到钱 了,得到名了,你比原来更傲慢,这是凶险啊,凶灾啊!我没得到,我欲望没有实现,没有实现怎么样呢?你就嗔恨,你就忌妒。两条路走哪一条只要是从欲望出发 的,你都会生烦恼,有灾祸。我们听明白了,就知道孔老夫子讲这句话是什么意思。什么意思呢?饮食男女,人之大欲呀,就是最大的危险。这是提醒我们啊,一个 是饮食,一个是男女,最容易给你带来凶灾呀!
  东方讲清心寡欲,西方天天刺激你的欲望。今天的社会充满了西方的价值观。西方 价值观是什么呢?它跟东方的是相反的,东方讲清心寡欲,人要克制自己的欲望,不要让自己的欲望膨胀,不要让它受刺激。西方是什么呢?天天刺激你的欲望。我 们中国人听的音乐,大家听古琴弹起来啊,你身心就很清凉;我们中国人喝的茶叶,一闻它,很清香;我们住的房子啊,中国的宫殿,古代的民居四合院,那些红墙 绿瓦,青砖绿瓦,你仔细一看呢,你心里面呢,庄重,非常的庄重,绝对不是欲望。反过来,我们再看西方的建筑,你看它灯红酒绿,高楼大厦,进去之后很豪华。 我们想一想,你那个欲望就升起来了,你可以仔细去做这个试验。再有,我们穿的这个衣服,今天人讲究穿着要性感,这个是中国古代所没有的,都是西方传过来 的,说,我们穿着一定要性感,男子要有魅力,女子要性感,要吸引人,都跟电视里明星学的。你看他们穿的那个衣服,非常暴露,跟各位讲,不会穿衣服啊,违背 了天性。怎么违背天性呢?色情泛滥,违背天性,按照西方人所谓的这种纵欲,这种刺激的生活,找情人,找七个、八个,三个、俩个,你过这种生活,哪里知道你 的身心啊,倍受摧残!
  我们古人讲什么呢?古人不是不让你有欲望,不是不让你有男女,不让你有饮食 啊,告诉给你什么呢?告诉你礼节。礼是什么呢?礼是大家的关系,大家的态度;节是去,它的环境,它的住房,它整个的气氛啊,绝对不会刺激你旺盛的食欲和你 的男女的欲望,大家可以做试验。你到那个里面,听那个音乐你就很安静、很安详,你这方面的欲望就很低。
  “淫丵(乱搞男女关系)”真的那么可怕?难道“淫”比杀人放火、抢银行还更可 恶?听过、见过也接触过不少行为不检点的人,也没见他们受到了什么处罚,而且,那些有钱有势的人,又有几个是规规矩矩的,他们不也好好的?我在读书时,经 常狂饮烂醉,曾有一个长辈告诉我,老天给一个人的酒,是有定量的,一下子喝完了,以后就没得喝了。比如,给你的是四十缸酒,如果你在年青的时候把它们喝光 了,老了,就没酒喝了。这是当时我所听过的各种千奇百怪的,最“不靠谱”的理论之一,如果将这个理论推而广之,那么,老天既然给一个人的酒是固定的,钱也 应该是固定的,其它的任何享受也都是固定的,我还奋斗个屁啊。
  毕业后,到了其他地方,由于气候及其它原因,酒比以前喝得少多了,几年后再相 聚时,当时跟我一起狂饮烂醉的还留在老家的同学、朋友,有好几个身患重病,胰腺性、糖尿病、三高……反正,在聚会时,他们只能望着酒杯苦笑,没得喝了,还 有一个,直肠癌,英年早逝。难道,他们已经将老天爷给的酒提前喝完了?
  勤奋的人就能发财?那还有谁比民工更勤奋?聪明的人就能发财?至少我认识的有 钱人好多都不是非常聪明,甚至有些是严重需要提高智商的人;学历高的人就能发财?肯定不是,在很多地方,小学没上完的大老板,有很多;有关系有背景有门路 的人,就一定能发财?不一定吧,这类人是有发财的,但倒霉的也不少;归根结底,似乎条件只有一个,运气好的人,才能发财!那,这运气,从何而来,难道,又 是那如同魔咒般的“福气”?   
  在外地那么多年,有两类的人让我印像极其深刻:一位我的同行,03年他准备上 一个项目,那个项目是整个行业几乎要淘汰的,当时几乎是谁上谁死,我当时对他也是拼命劝阻,他是一个即不懂技术、也不懂销售,也没有什么得力的助手,甚 至,当时他还没多少钱,可是他上了那个项目,还做得相当的有声有色,现在几乎成龙头老大了,简直差点让我气绝!另一个朋友,无丝毫生意经验,甚至没有做生 意的兴趣,可偏偏就有人,不断的找到她做生意,推都推不掉,而且每次做都是大赚;还是一个朋友,几乎是做一行,黑一行,最离谱的是,我自己的一个项目,所 有的准备工作都已经准备好,前面的人做,有钱赚,后面的人做,有钱赚,而且对人的要求不高,几乎只要是一个人,就可以了,问题是,到了他做的时候,就是不 停的亏,只要一换人,马上就好,简直差点让我晕死!相信类似的例子,在每个人身边都不少,那么,这所谓的“福气”究竟是如何运作的?
  其实,我们的传统文化早就说明白了,福气是存在的,而且每个人的福气,有相当 的程度,是与生俱来的,比如,你要是出生在某个富贵之处,还在娘肚子里的时候,就会比别人受到更多的恭敬;要是出生在香港半山,为你准备的一切足够一个普 通人生活几辈子,要是出生在一个朝不保夕的农民工家里,那……同时,传统文化也认为,福气是可以被消耗的,也是可以增加的,换句话说,福气如同一张信用 卡,是可以刷掉的,也是可以充值的;看看生活中的例子吧,有的小孩子,一出生,就受到了爸爸、妈妈、爷爷、奶奶、外公、外婆的千般呵护,传统文化认为,小 孩子孝顺、服侍长辈,他的福气卡就会被不停的充值,等他长大了,卡上的余额越多,他就越有出息;如果反过来,他的长辈一直服侍他到成年,那他的福气卡就会 被刷暴,余额很少,甚至为负数, 长大了,没有福气,也就没有出息了,香港的富豪们也深知这一点,虽然他们的孩子会享受各种优越的环境,但同时也会非常有意的让他们孝顺长辈,学会吃苦,李 嘉诚的儿子李泽楷,曾经在麦当劳卖过汉堡,在高尔夫球场做过的球童……类似的案例还有非常多。他们这样做,同样是不希望孩子过早的将福气卡刷暴,同样是希 望孩子往福气里充值出名也一样,每出一次名,福气卡就被刷一次,出的名越大,福气卡就被刷得越厉害,不信看看,不少明星,一下子突然火爆,又一下子突然沉 寂,不是因为他们做错了什么,而是因为猛的太出名,福气卡被刷暴了。同样有一些明星,他们是长青树,似乎福气卡永远刷不完,要不你再看看他们平时的行为, 他们是在努力为自己的福气卡充值。我们一般都不太明白,我们自己的福气卡里,究竟还有多少余额,所以,在享受的时候,要悠着点,不要一下子把卡刷暴,还要 尽可能往自己的福气卡充值。如同做生意一样:要开源节流!
  一切让自己愉悦的行为,都是在消耗自己的福气,包括:手淫、偷窥、看各类色情 淫秽信息,甚至,看看街头那些身材惹火的女郎等等,都是在消耗自己的福气。不少沉溺于此的人,大多数都非常落魄,他们将自己的福气兑现在这方面了,而你的 福气,也是有一定额度的,你愿意被消耗在这些方面吗?所以,要适可而止!当然节流很重要, 更重要的是开源, 要多多地积累福气, 同时谨慎地使用福气, 这样才能够得到快乐安稳的人生. 我们用钱的时候都知道这个道理,用福气的时候怎么就忘了呢?
  有人或许有疑问:见过不少生意做得不错,各方面都不错的生意人,在这方面的行 为相当的不规矩,这又如何解释?事实是这样的:如果他去年赚了一百万,如果他行为规规矩矩的话,他就能赚一个亿!这个比喻,能看明白吧?赚钱和事业的最大 的克星就是不正当性行为!一个人消耗完了自己相应的福报,那么就生活就会非常凄惨,甚至生不如死了。
  那福气如何充值?——真诚的做一切事情,为别人好!积极帮助其他人,消除其他 人的苦恼,都是在给自己充值,而如果给他人带来烦恼,则会削减自己的福报,如一些女性穿着性感,使得其他人色迷心窍,焦躁不安,逐渐下流起来,给其他人带 来烦恼,自己也将无法平静,也会变的下流,并会削减自己的福报,而传播色情信息,那个罪过就更大了,写一件发生在作者身上的事:在几年前很喜欢转发各种编 得有些幽默的荤段子,而且还喜欢特别跟周围的朋友开这方面的玩笑,也就是在那段时间,由于工作的原因,不得不去一些环境非常恶劣的地方,而且自己住的地 方,也由于历史遗留问题及市政施工,变得相当的凌乱和肮脏。这样一直持继到对那些荤段子没什么兴趣了,过了没多久,同样也是由于工作的原因,离开了那些地 方。只不过是直到现在,才慢慢的明白,自己身处的那些污秽恶劣的环境,似乎跟那些引人心灵污秽的荤段子有关的啊。
  印度的瑜伽修行者认为,如果一个人要修炼瑜伽获得成功,就必须做一名控制性欲 者,必须严格控制性器官。习瑜伽者不搞不正当的性行为。不正当的性行为通常意味着婚外性关系,但它也意味着除了以生育后代为目的的之外的其他性行为。 由于习瑜伽者旨在求得一个和平、安宁的心灵和一颗爱心,因此,他把欲念视为自己的敌人,这是很自然的。欲念产生急噪、糊涂、迷惘等等。正如伟大的瑜伽均教 科书、古老的《薄伽梵歌》中说的:
  在思虑感官对象诸般事物的过程中,一个人会滋生出对这些事物的执著心,执著心 会产生个人欲念,欲念又产生焦躁恼怒,焦躁恼怒会产生错觉妄想,错觉妄想又产生记忆迷乱。当记忆发生迷乱时,智力就失去了,而智力一失去,人就倒下。因 此,为了摆脱欲念以及欲念的消极后果,习瑜伽者就力图控制生殖器官的诸多要求。这就叫做“控制性欲”(Brahmachari)。
  如果一个人不能够控制性欲,他就还不是一个自由的人——他只是一名性欲的奴 隶。现在西方有些人大谈特谈“性的解放”和“性的自由”。但是,这些所谓自由其实只是适得其反,这是受奴役状态。这些所谓的获得“解放”的人日夜受到性器 官——即他们的欲念——的驱使来从事一些反常、肮脏和不健康的勾当。他们的心灵永无宁日一一他们老是在性的方面受到刺激,心灵完全被性器官所奴役。
  一 切痛苦的根源都是贪爱,这是至关重要的道理,比如说我爱某个东西,我失去它必然会痛苦,我不爱某个人,他离去我必定不痛苦,人类的一切智慧其根本目的就是 战胜痛苦,摆脱烦恼,烦恼与爱欲总是形影不离,由爱欲滋生出世间千百种烦恼,人类的痛苦是多方面的,有的人没钱痛苦,有人没老婆痛苦,其实没文化会痛苦, 没尊严会痛苦,没地位痛苦,孤独痛苦,个子矮痛苦,被抢劫痛苦,被欺负痛苦,长的丑痛苦,痛苦是无穷无尽的,有多少贪爱就会有多少痛苦。
  爱的需求必须依赖一定的条件。如称心可意的对象、得到对方的回爱,方能满足。 但你爱他(她)不一定他(她)就爱你,得不到回爱的单恋是一种苦刑。即双方互爱,也多有因家庭、社会等原因而不能遂愿者,这对双方会成为最大的不幸。痴男 怨女,情天恨海,演不完恩恩怨怨,元好问曲云:“问世间情为何物?直教人生死相许!”古来有情人不成眷属而杀身殉情者,不知有几何.爱既然依赖一定的条件 才会有,便具有一切因缘所生有为法必然无常坏灭的本性,既有男欢女爱,必有爱别离苦,纵有情人终成眷属,也免不了争吵、情变失恋及生离死别之苦,山盟海誓 “爱你到永远”,到头来没有不分手的。
  3、由爱造业,因业受报。因贪爱偷情、邪淫、施暴、争斗、谋杀,为爱而导致家 庭不和、朋友反目,乃至为爱而偷盗、抢劫、贪污、受贿、诈骗,因此破财丢官、身败名裂、身陷囹圄、丧命失国,是从古及今上演不完的人间活剧。爱情被世人歌 颂为崇高美好甚而神圣的感情,裴多斐诗云:“生命诚可爱,爱情价更高。”但爱情毕竟以具有渴爱性、占有欲的欢爱为基础,故难免带有或多或少的污染性。
  《爱 情心理学发现:相爱者之间的嫉恨与爱情的深度成正比。情人之间,爱得越是深,在悖逆、情变时也就恨得越深,由此而发生的情杀案件时有所闻。情人们往往称对 方为“怨家”,意味与爱同时有一种难以摆脱的怨仇心理。星云大师《谈情说爱》说:爱与恨是对难兄难弟,几乎常形影不离,爱得不好,会成为恨。
   一 切唯心所现,业力所限:母猪在公猪眼中是大美人,公猪在母猪眼中是白马王子;人粪在狗眼中是美味,屎尿在蛆蝇眼中是游泳池。见了一只母猴子,你若是一只公 猴子,就觉得是美女;见了凡间妇,你若是凡间有淫欲习气的人,就觉得是美女。一切都无实体可得,一切都是虚妄,一切不可得。一切近看与远看都不一样,得到 时与追求时不一样,实现时与盼望时不一样,成了自己的时与未得到时、汲汲以求时不一样,天天在一起时与偶尔接触时不一样,结婚后与恋爱时不一样……一切只 是幻觉、妄情而已,不要被它骗了。拼命追求到的美女,几年后成了臃肿不堪的黄脸婆——这美女不是假的是什么?所贪恋的人,不过是粪器死猪肠,最后终是一堆 枯骨。变迁不住的就是假的,就无可把捉,不可得。就像在集市上买了几条鱼,拿回家变成了毒蛇一样。世间一切都是无常的,没有一样是靠得住的。色是刮骨的钢 刀,秀色是勾魂鬼,夺命刀。色丵欲是“需要”吗?得到美色是好事吗?美色、色丵欲使人骨髓枯竭、精神恍惚、众叛亲离,孤苦伶仃,这也都是你喜欢的、你需要 的吗?
  同一感知对象,因感知器官的不同,所得相便有异。如天空云块间阴阳电的击荡, 由眼观之则为闪电,由耳闻之则为雷声,且雷声还在闪电之后。同一种红色,常人见为红色,色盲人则见为黑紫等色。同一种阳光,在人眼中和猫头鹰眼中的相状肯 定会大有不同。同一对象既然在不同的认识形式中现为不同的相,当知其相皆非本然真相。佛法讲色既是空,空既是色,感知器官感知不到者,非必为无,如人眼视 觉阀阈之外的紫外线、x光等,虽不可见,却非无实体,见有为无,亦属虚妄。关于感知经验的主观性、相对性、局限性,近现代各家哲学、心理学,几乎无不承 认。
  善与恶的问题,最为诸家伦理学所重视。所谓善,指能使自他得今生、后世、究竟 的利乐者,反之则为恶、不善。唯识学心所法中的“善心所法”,包括信、惭、愧、精进、不害等十一种心理功能,其中惭,愧二法,被强调为转恶为善之本,经中 称“惭耻之服,最为庄严”,无惭无愧,被佛陀斥为畜生,意谓这种人丧失了应有的人性。心所法中属于恶的,分烦恼与随烦恼两类,烦恼,意谓恼乱身心不得安 宁,有贪、瞋、痴、慢、疑、恶见六根本烦恼。随烦恼,即副烦恼,有忿、恨、覆(掩饰过错)、恼、嫉、悭、骄、无惭、无愧、懈怠、放逸、失念等二十种。善与 恶、情与理、向上与向下三类矛盾,在人性中诸矛盾中最为根本,由此派生出佛典中常说的染与净、迷与悟、烦恼与菩提、明与无明等矛盾。这些矛盾,是导致人们 各种内心冲突和社会矛盾的根源,是诸家伦理学所着力探讨的重大问题。
  理(理性、理智)与情(妄情、人欲)的矛盾,较善恶矛盾更深一层,为人性中一 对最为根本的矛盾。人类有先天的贪、瞋、痴、慢、疑等烦恼、随烦恼的因种,有先天的本能性自我执着,表现出自私自利的本性,遇社会生活之外缘,贪着财色名 位而希图占有,难免出生种种与世俗伦理、宗教信条相悖的人欲,当人欲胜于理性时,便会导致杀、盗、淫、妄等侵犯他人和公众利益的罪恶行为,造就今生后世的 恶报果。
  人欲妄情,往往出于本能,佛学谓之“俱生”(与生俱来)、“性妄”(本性), 它们发自深心,带有不自主性,与理性形成尖锐矛盾。儒家理学宣扬以天理胜人欲,但儒者们也往往有人欲难胜天理之时,知、行相悖,被人讥为“假道学”。学佛 修道者,也往往苦于烦恼难断,人欲难除,被烦恼所恼,甚至有被烦恼战胜理智而破戒、着魔者。
  向上与向下的矛盾,指人类本性中有佛学所说心所法中“欲”(意欲、欲望)的不 息跃动,有意志力,这是人生命活动的重要特性。意欲与意志力,随各人心识中的善恶因种、情理矛盾,及社会、文化外缘的制约影响,既有可能随顺理性与善,出 生向上的追求,追求无我的高深境界,无私的行为准则从而出生佛学所说精进、不放逸等善心所法,成为修道学佛的动力;也可能随顺贪欲与恶,沉沦于向下的追 求,对低层次的生物性欲望的满足没有限度,被物欲所蒙蔽,所操控,心灵彻底被腐蚀,不得安宁,不得自由,耽溺酒色,贪名利权位,不择手段地扩张私我的占有 欲,乃至营私舞弊、贪赃枉法、偷劫诈骗、吸毒贩毒,灭绝人性,无所不为,被世人斥为衣冠禽兽,谓其丧失了应有的人性。
  实际上,这种向下的欲求,虽可归咎于社会经济结构、生活方式、政治制度、文化 教育等外缘,但若人性中无先天的因种,亦难以形成恶业的现行。对于人性中这种向上与向下的矛盾,歌德《浮士德》第一部通过浮士德心中的两种精神的斗争,予 以揭示:一个沉溺在迷离的爱欲之中,执拗地固执着这个尘世;另一个猛烈地要离去凡尘,向那崇高的灵的境界飞驰。在未断烦恼的佛弟子心中,这两种精神的斗争 往往也很激烈。对于人性中的矛盾,基督教“人一半是天使,一半是野兽”的说法,可谓相当精辟深刻。一半是天使,意谓人因具有理性、灵性,有超越人欲的向上 追求之本性;一半是野兽,意谓人因其动物性的躯体和生活方式,有人欲和向下沦堕的本性。人性中的这种矛盾,基督教又称为圣灵之性与魔鬼之性的矛盾。
  正因为人类本性中存在着矛盾冲突,所以人类社会从来便充满了善与恶等的矛盾斗 争,历史舞台上扮演着唱不完的正义与奸邪、智慧与阴谋、光明与黑暗、道德与堕落、进步与反动等斗争的活剧,现实生活中处处都可见到人性正面光明的放射和人 性负面污秽的肮脏。因为人性中有善性、理性、向上性的正面,故历来有代表人性正面的社会伦理、宗教信仰等,发挥着社会教化的作用,力图创造强缘,促使人性 正面的光辉发射,使社会文明、世界和平,人们的精神境界得以提高,人性负面的消极、破坏作用被抑制。
  但由于人本性中毕竟有恶性、破坏性、向下性的负面,人的生活方式和人类创造的 财富总是提供诱引人向下沦坠的外缘,所以尽管贤哲们在不断地立言说教,宗教家们在虔诚地劝化感化,社会文化用各种方式不断地灌输正面教化的信息,政治法律 在力图制止罪恶的破坏性行为,但代表人性负面的种种罪恶与堕落,仍旧在频频出现,至多只是在一定程度上被抑制,出现较少而已,到今天为止,还没有哪一个社 会教化体系和政治制度可以彻底消灭人间的阴暗面、丑恶面。即使在原始的共产社会,部落成员们可能有在今天看来颇为高尚的道德,出现过先秦道家们所向往歌颂 的羲皇之世,但即便在那个时代,但即便在那个时代,部落、种族间争夺厮杀之残酷,大概也要超过动物群之间的争斗。中国远古有黄帝血战蚩尤之传述,今日地球 上尚可看到生番食人的太古遗风。就是在物质财富相当丰足、科学文化高度发达的现代社会,人性负面的创造物,并没比古代减少。扒偷劫盗、谋杀诈骗、作奸犯 科、贪污受贿、贩毒吸毒、道德沦丧、纵欲无度等丑恶现象,在哪片国土上都远未被消灭,战争的残酷性和规模,远远超过了古代。科学、财富、社会进步,不但无 力消灭人性中那兽性的、破坏性的负面,而且还能起放纵、诱长人性负面的消极作用或副作用,使人逐物不返、沉迷不觉。
  对现代人来讲,要求戒色戒淫那是非常不切实际的,男大当婚女大当嫁,婚后男女 之事,因为有规范,进行过程中,心态是坦然的,一旦经历过多次之后,很多人会觉得男女之事,不过如此。而淫之所以成为习气就在于妄想,男女之事本身给人带 来的快乐并不很多,但是妄想带来的快乐占了绝大部分。所以,红楼梦中有句经典的话:“娶一个天仙来,也不过三夜五夜,也就撂在脖子后头了。”直接说明男女 相交的快乐其实并不很大。几次就令人不感兴趣了。但是由于认为的妄想,就附加了很多妄想之乐,比如:新鲜感,偷占便宜的感觉等等,所以才有了“妻不如妾, 妾不如偷”的邪淫妄想。
  经常手淫的你,会渐渐的发现自己的运气变得极为的糟糕和诡异,虽然运气这东西 没法很直观的说出来。但是,手淫的你会发现自己总是莫名其妙的倒霉,莫名其妙地丧失很多大大小小的机会,若你还执迷不悟的话,就是你这辈子倒霉透顶,多灾 多难,贫困潦倒,下贱愚蠢,一事无成,体弱多病,挫折不断的开始。
  这种错误的思想一直延续着,殊不知无形中折损自己多少的德行和福报啊!真是太 可怕了,一位很好的朋友告诉过我说:意淫手淫的话,会非常的背!就是十分倒霉!我就那么一听,没往心里去。后来的经历让我真的理解了:我今年大四,上半年 原本找到一份不错的工作,就业协议都签了,是办公室的职位。回到学校后,很是懈怠而狂妄,因为自己有电脑,黄色的东西看得更是疯狂了,网络上啥都去浏览, 还津津有味,出门的话,看见女生就会产生邪。。淫的念头,自己就跟个白痴一样。就在沉迷的过程中,没过多久,单位打来电话说,我的学历不够硬,原本办公室 的职位现在变成了工人的职位,是下车间做苦力的活!我听了这个消息快崩溃了,本科去当工人,好像太不靠谱了~生气之余,也没有办法,喝酒消愁,过了几天, 更加破罐子破摔了,还是一直看色f..情的东西,不久,单位又打来电话说,我有可能被退出单位,理由是上级领导说我的专业不需要,让我做好心理准备!我的 天哪,都大四下学期了,我一直沉浸在漂的状态中,现在还能到哪去找工作啊!我又一次的陷入了崩溃的边缘,怎么办,怎么办,整个人都快疯了,欲哭无泪!因为 单位说可能要退我,也不一定,所以我报着一线希望。渐渐开始约束自己的行为了,再没有心情看黄色小故事了。有天无意翻开《寿康宝鉴》,终于如梦初醒!!! 原来我这样的行为叫意淫,手淫意淫都属于邪淫,因果报应是非常可怕的!会削减你一生的寿命和福禄的!
3.还没做什么事情, 就谣言四起   
5.精神不能集中, 不能够修学善法   

  许多人认为食色性也,性是人类的本性,是美好的,殊不知,性对许多动物都意味 着死亡,衰竭,许多种昆虫,雄性在交配后往往死亡(如苍蝇、蜂类、蟑螂,蜘蛛等),一般苍蝇都是在完成变形后2~3天就交配,之后马上死亡。我们以控制苍 蝇们的蛋白质(鲜鱼)的摄入量,即不喂鲜鱼来观察它们,发现苍蝇在没有充足的蛋白质的情况下,不发生交配行为,从而在15天的时间里,仍然没有雄性苍蝇死 亡。之后我们给它们喂食鲜鱼后,不到24小时,苍蝇即发生交配行为,之后雄性苍蝇马上死亡,许多鱼类也是在交配产卵后立即死亡,性是大自然的魔咒,有诞生 就意味着有毁灭,新生命的出生往往意味着父母的衰老,死亡,我有一个好朋友,他是一个专门从事警犭培训的好朋友,他就给我举了一个例子,在这里提供给大 家,也作为参考。什么例子呢,他发现警犬,嗅觉很灵敏,警犬在进行一次交配之后,它的嗅觉的灵敏度降低一半儿,大家注意,警犬在三次交配之后直接淘汰,没 有破案能力了。
  祖国中医认为肾为生命之本,禀受先天父母的元气即藏于肾。肾气足则五脏六腑功 能协调,容面光泽红润,精力充沛,抵抗力强,不易生病,肾气虚则反之。为了便于理解,举个例子说明。古人认为天人合一,现代医学也证明了人的生理结构、活 动规律和大自然极其相似。例如,由于人们滥砍滥伐,造成森林覆盖面越来越小,森林失去了调节的能力。因此这些年不是旱就是涝,水土流失严重,土地沙漠化, 部分地区发生泥石流,长江、黄河的河道两边出现塌方,尤其是近几年,一些城市出现沙尘暴,给人们的生活、工作带来极大的危害。因此,只有植树造林,固沙防 风,才能避免这些危害。与此相似,人由于贪色纵欲,造成精气外泄,肾气不足,导致精神不振,腰酸腿软,体虚乏力,头昏耳鸣,口渴盗汗,睡眠质量不高,抵抗 力减弱,从而百病滋生,寿命减短。
  因此,人应该节欲,固本培元,使自己精力旺盛,抵抗力增强,从而百病不侵,寿 命绵长。做任何事情都要符合客观规律,违背客观规律就要受到惩罚。这两个特点是我切身体会的,后来我渐渐发现,很多手淫者太多太多的特点在我身上都非常集 中和明显,不过是平时不注意罢了,比如,手淫的人,记忆力会被手淫严重的快速的消减,记忆力就像是80岁的老太太一样的脆弱和转身既忘。自然科学的科目如 数学,物理化学需要你的记忆力以供推理思维只用;而文科的科目如历史,政治,语文还有英语,对于记忆力的要求更是不用我说。手淫和意淫的时候,你的记忆力 也在被疯狂的毁坏,那样的话,记英文的单词都会感到万分的吃力,甚至会在人际交往的时候根本就记不清对方的名字!比如,手淫的人,心智的发育会严重的滞后 和迟缓。根本就不会为人处事,悲哀的发现自己的人际关系是一塌糊涂。手淫患者,人际交往的技巧和手腕手段几乎没有,在处理各种的朋友社会关系的时候所表现 出来的心智就像是小孩子一样的幼稚和‘天真’,再说的直白一些,所谓的‘天’真就是傻子一样;比如,气质会因为手淫变得猥亵和下流,无论你的气质曾经是多 么的阳光和高贵。实际上,说的直白一些的话,手淫的人根本就不配气质这两个字。手淫的人,内心和思想肮脏和下流,而容貌和气质主要是由你的思想和思维还有 智慧决定的。相由心生,手淫的人,那种的猥亵和下贱的气场,让人一见就会厌恶和反感,手淫的你,以这样的外表在学校和社会上,怎么样去混!?!?连给对方 一个良好的第一印象都办不到,更别提那惨淡杯具的人际关系了,年轻手淫者消耗了褪黑激素,使松果体腺萎缩。这导致了他们早衰。新陈代谢加快,比如胡子长得 快……

意淫是由扎根于人意识中的淫念产生的(前面的身、口两种行为也是由淫念产生的)。意淫时有时无,随境而生,随境而灭。产生时人们往往沉湎于其中而不能自 拔,不能自警;消除时了无可得,无人知道,因此心安理得,意志薄弱的人常常会沉湎于此。有的人可能产生过羞耻心和恐惧感,但转瞬即逝。同时有的人认为我只 是想一想而已,又没有做什么事,也没有危害到别人,有什么关系。这就会很容易让人自我放纵,意识不到意淫的危害性。

  美国社会学家将色情产品喻为“高级骸落因”, 因为人们容易对色情产品上瘾,而结果则是有害无利。美国人的研究显示,色情产品并没有提高人们的生活的质量,反而造成人的身体功能紊乱。色情产品并没有教育意义,它们只会扭曲人们心灵,使人的思想变的肮脏、恶毒。
  诸葛武侯说:“非淡泊,无以明志;非宁静,无以致远。”淡泊,是说欲望少。一 切欲望,都能使人心志昏昧,而低级的欲望就更为严重了。宁静是指心思的安定。若是心系于情欲,就没有宁静可能。所以要保存青年人聪明敏锐的脑力、活泼的精 神,应当避开这些低级的感官接触为最重要的事。孟子说:“其为人也寡欲,虽有不存焉者,寡矣。其为人也多欲,虽有存焉者,寡矣。”这句话是指清明的心志是 否存在。简单的说,一个人的嗜欲深则天机浅,物欲少则心智明。
  只要受淫欲蒙蔽,人就会没有智慧,因为情欲与智慧相违,被淫欲牵引蒙蔽,人的 心量变得如针眼般小,在这种状态中,人的智慧是无法开展的。人类的智慧境界,只有在宁静的状态中才会出现,绝不可能以纵欲而现前, 在邪思妄想当中,人的 心力无法集中,不必说出人头地,就连一件小事也不可能能专心处理好 。
  如果长期浏览色情信息不断刺激自己的身体,将给人带来意想不到的后果,繁殖系 统就会逐渐支配人的大脑,人就会渐渐彻底沦为性器官的奴隶,头脑只剩下交配的欲望,常常寝食难安,无时无刻不被性欲折磨,手淫将会越来越粗重,越来越变 态,性取向也会往变态发展,到最后人性就会完全丧失,所有肮脏的事情都会不由自主的浮现在脑海里,这时这个人彻底废了,这种人死后一定会投胎到地狱当中。
  三是心神宁定!无论遇到什么事都能做到心不乱不躁不慌。拥有了强大的自信,同 时处世又谦虚待人。《论语》中说:君子敬而无失,与人恭而有礼,四海之内皆兄弟也!现在心能静下来,毕业了还和有些同学住在一起,他们一天到晚上网,通宵 之类的,而我看书,看教材,练字,都搞得下去。一次被导师狠狠骂了一顿,当时有点感触,走出办公室就没什么了,不会给我留下阴影,没什么事能太多的影响我 的情绪了,每天都不慌不忙循序渐进的做事。
  四是为人处是坦然自在。在我戒之前,那时看到女生会有各种淫念那个时候,明显 感觉自己正气不足,老感觉委琐卑下。而如今远离手淫和意淫后几年后,在女生面前正气很足,不管是在多么高贵多么有本事的女生面前,都不会自卑,女人缘越来 越好,因为现在就有这样的自信!真正的男人,就会慢慢陪养出来。而女人最欣赏的,不就是男人这个自信吗?等等等等……好处都说不过来了呵呵
  亲爱的朋友,我想说的是,爱与温暖是可以传递的,我们每天,是给家人,朋友, 同事,社会,带去阳光还是带去冰霜?若成天阴沉着脸,那看到你的人,自然也会退避三舍,怎么可能有一个和乐的氛围呢?所以从当下就开始改变生活,改变环 境,虽然还只是一个学生,仍在学习,并没有什么钱财去做什么大事,却很实实在在的进步。一个人通过戒色,进而找到生命中有意义的事去做;想要飞的高,就要 把地平线上的一些龌龊事忘掉!人生真正幸福的源泉,在自己付出的时候,还能有益于家庭、社会,那时人生中的乐事。因此,我们要将心放在那些有意义的利益大 众的事业上,去创造人生的辉煌。生活的明媚,需要自己争取。男子汗大丈夫,养足精气,心中才有底气,有了底气,才能做到大气,胸藏大气者,才能向雄鹰一样 翱翱
5,同性恋,完全为生殖器控制,不分别气味,听觉,体型,伦理,满脑子都是畜生不如的肮脏想法,基本无可救药,死后直入地狱。事实上同性恋的产生主要有两 个原因,色情泛滥,长期浏览色情信息,性器官被长期刺激,激素分泌失调,大脑里淫念越来越厚重,渐渐淡忘了其他四种感官,只剩一堆肮脏的念头,见到什么都 与XX联系起来,由轻度到重度,再到无可救药,一步步发展,第二个原因就是缺乏运动,饱暖思淫,每天做大量体力活动劳动,远离色情的东西,避免受到刺激, 这样可能有所好转。

  邪淫之毒,渗透深广,有目共睹。实堪称无形伤身剑,残忍杀人刀,慢性之毒药, 吸精抽髓之隐形鸦片!邪毒暗流滋生,使人间正气衰节,淫风横行。邪淫纵欲之人都心执“人不风流枉青春”之歪理邪说,放纵己身,沉沦堕落于肉欲淫海之中,难 以自拨!笔者劝深具善根之人,远离淫祸,走向身心健康的光明之路。

Tuesday, May 6, 2014

二零一四淨土大經科註  (第三十七集)

二零一四淨土大經科註  (第三十七集)  2014/4/24  香港佛陀教育協會  檔名:02-041-0037

       諸位法師,諸位同學,請坐。請大家跟我一起皈依三寶:阿闍黎存念,我弟子妙音,始從今日, 乃至命存,皈依佛陀,兩足中尊;皈依達摩,離欲中尊;皈依僧伽,諸眾中尊。阿闍黎存念,我弟子妙音,始從今日,乃至命存,皈依佛陀,兩足中尊;皈依達摩, 離欲中尊;皈依僧伽,諸眾中尊。阿闍黎存念,我弟子妙音,始從今日,乃至命存,皈依佛陀,兩足中尊;皈依達摩,離欲中尊;皈依僧伽,諸眾中尊。
       「蓋因持名一法,乃至圓至頓無上法門,非思量分別之所能及,故云深妙」。前面蓮池大師在 《疏鈔》裡頭引用《起信因緣分疏》裡面的一段文,說明信位初心,信是十信,十信位初心,有四種機,以禮懺滅罪對初機,以修習止觀對中機,以求生淨土對上 機。初是業障眾生,也就是六道裡面的一般大眾;中是說凡夫二乘,也就是聲聞緣覺;是知淨土是大乘菩薩所修,這是《起信因緣分疏》裡頭說的。又蕅益大師《要 解》,「謂持名法門深妙,破盡一切戲論(這說的是教下),斬盡一切意見(這說的是禪宗)」,換句話說,持名念佛確確實實在教下跟禪宗之上。所以他說唯有像 「馬鳴、龍樹、智者、永明之流」,這些人都是上上根性,他們才能夠徹底擔荷得去。往往一般人把信願持名看輕了,不知道這法門的深妙。深必須上上根人大菩薩 他們才知道,妙是一般人具足信願持名都能往生,生到極樂世界都能證得無上菩提,這個妙,既深又妙。所以說,念老在這裡總結這一句,「蓋因持名一法,乃至 圓」,圓到極處,至是到頂點的意思,不但圓而且頓,頓是快速,決定一生成就,真正是無上法門。「非思量分別之所能及」,這個就是三乘菩薩以下,我們都是想 東想西分別不到,那怎麼辦?這叫深妙。
       「但驀直念去」,但是只要驀直念去,就是海賢老和尚出家的時候,他的剃度師就教他一句阿彌 陀佛,教他一直念去,驀直就是一直。他真聽話,念了九十二年,二十歲師父教他這一句,一百一十二歲往生,念了九十二年沒有換題目,沒有改變方向,一生就一 句佛號。這個地方的驀直念去,用他老人家來表法再妙不過了,真正找不到第二個人。效果呢?太殊勝了,跟這個地方講的完全一樣。「不假方便」,方便就是其他 的法門,一生沒有聽過經,一次沒聽過,沒有念過一部經,他不認識字,這個不假方便他是千真萬確。「不落思量」,我們前面還談到講止觀,他要不要?他不要, 他止觀做圓滿了。觀,聲聲阿彌陀佛,他就是觀想阿彌陀佛;止,所有一切妄念全放下了。「直起直用」,一條直路通到西方極樂世界,通到無上菩提。「自得心 開」,這四個字是什麼境界?教下講大開圓解,禪宗說明心見性,淨土宗講理一心不亂。我們要問賢公老和尚做到沒有?他做到了。我們觀看這一片光碟,跟他最貼 近的幾位弟子為我們講解介紹的時候,我們聽到了。有弟子問他,他回答說:我什麼都知道。什麼都知道這句話含義很深,那就是自得心開。這個自得心開,跟中國 古人傳的「讀書千遍,其義自見」是一樁事情,這書裡頭講的什麼,自然明白了,這種明白一絲毫差錯都沒有;如果是佛經,就跟佛說的一模一樣。自心起用,心開 意解。
       「當下破盡戲論」,只要一開悟就超越教下,教下是經教,釋迦牟尼佛四十九年所說的。超越之 後,才曉得世尊四十九年所說的一切教是什麼?戲論。所以佛到晚年說,他一生沒有說過一個字,有人說他說法,這個人謗佛。你看佛把他所說的統統否認了,這什 麼意思?明明講了四十九年,為什麼最後都不承認?如果承認了,那釋迦牟尼佛真的錯了,否認是對的。《金剛經》上有兩句話,叫「法尚應捨,何況非法」。你要 執著有佛法、執著有經教,你永遠不能入門。四十九年說的經教是什麼?是引導你入門的。菩提大般涅槃不是文字、不是言語,執著言語文字決定得不到,要怎麼 樣?放下就是。佛怕你執著,法都不能執著,何況非法,非法是世間法。換句話說,你想成佛,世間法跟出世間法統統要放下,為什麼?你的清淨心現前了。清淨心 裡頭有世間法是染污,有佛法也是染污,只要有就是染污,自性清淨心裡頭什麼都沒有。勉強說個有,那就是阿彌陀佛。阿彌陀佛也是方便語,憑這個你就可以到極 樂世界。到極樂世界要證究竟圓滿菩提,這一句話也要放下,深妙在此地。
       佛給我們表法八相成道,佛給我們說法四十九年,都是引導我們的。好像我們現在在高速公路上 走路,四十九年所說一切法是什麼?是那些路牌子,這些路牌子引導你達到目的地。你要把路牌就當作目的地,你全錯了。必須看到這個牌子,知道這條路了,牌子 不理它,放下,你才能往前進。佛所有一切教誨表法用意在此地,可不能執著,更沒有必要去爭論。爭論的很多,因為佛說的不是定法。凡是爭論的都是不解如來真 實義,如果能解如來真實義,還有什麼好爭論的?所以初學著相有爭論,向上提升不著相,不著相就沒有爭論。到什麼時候才不著相?一定到開悟,此地講的自得心 開。直起直用這四個字好。總共有這五句話,二十個字,「驀直念去,不假方便,不落思量,直起直用,自得心開」。我們讀這一句馬上就想起來,海賢老和尚九十 二年,這二十個字就是海老的一生。九十二年,他怎樣生活、怎樣工作、怎樣修行、怎樣待人接物,就這二十個字寫盡了,這二十個字確確實實賢公和尚的讚語,名 符其實。
       「當下破盡戲論」,戲論是教下,破盡,超越了。大乘八個宗派,教下有七個宗派,除了禪宗之 外全叫教下。「蕩除一切計度分別」,這是禪宗。超越教下,超越禪宗,這一句名號沒有人知道。「故云:如是深妙之法」,世尊在《大集經》裡頭讚歎念佛法門, 他叫它做深妙禪,這釋迦牟尼佛讚歎的。如是深妙之法,「唯有馬鳴等肉身大士」,大士是大菩薩,「始能直下承當,徹底擔荷」。他們這些人聽到這個法門,遇到 這個法門,直下承當,沒有絲毫懷疑,徹底擔荷,就跟海賢和尚一樣。這個小廟裡頭三個成就的人,都做到了直下承當,徹底擔荷。第一個往生的,海賢和尚的母 親,這一年海賢和尚五十七歲,他媽媽八十六歲,走得多自在、多瀟灑,說走就走了,預知時至。凡是預知時至的,都是見佛的,跟阿彌陀佛見了面,佛告訴他,你 還有多長的壽命,壽命到的時候佛來接引你。真正念佛人,到佛來接引往生,一般大概見佛多少次?二、三次,三次是很正常的。有些人第一次見佛就要求佛接他往 生,還有壽命不要了,佛通常就會告訴他,我什麼時候來接你往生,他自己知道,時間很近,下一次佛來接引就走了。這些人多半是還有壽命不要了,提前走了。
       真正老實人,有大慈悲心,有大願心代眾生苦,這樣的人佛會勸他留在世間表法。那壽命沒有 呢?沒有了佛幫他延長。我相信海賢老和尚的壽命沒有那麼長。你看一般人往生的,六、七十歲很多,我們在《往生傳》上看的,五十歲到七十多歲很多,八十歲以 上少了。像海賢和尚這麼長的壽命,佛把它延長的,他有使命。使命就是表法,表法就是為我們現代念佛人堅定信心、堅固願心,為這樁事情。這些年來佛門,特別 是淨宗,遇到有史以來過去從來沒有過的災難。這個災難就是大家反對夏蓮居老居士的會集本,歷史上從來沒有過,國內國外這麼多的人,口頭上的批評,還有文 字,報章雜誌、網路裡面,批評太多了。很多依照這個經本子學習的,到最後不敢了,改了,換了,都受這個影響。阿彌陀佛清楚,讓海賢老和尚表法。表法的用意 肯定這個會集本是真經,沒有錯誤;黃念祖老居士的註解,集註,也是真經,沒有錯誤;我們這些人依照這個本子修學,學了十幾年,沒有走錯路,放心一直念去, 我們也能夠達到不假方便、不落思量、直起直用、自得心開。所以我們嚴格守住一部經、一部註解、一句佛號,一直念到底就對了。
       下面為我們介紹,簡單介紹,「馬鳴大士,東天竺人」。唐朝時候叫天竺,現在叫印度,他是東 印度人。印度分五個區域,東南西北中,他是東印度人,「為禪宗十二祖」。禪宗迦葉尊者傳的,教下阿難尊者傳的,佛家稱宗門教下,代表整個佛法。禪宗沒有文 字,直指人心,為上上根人,教下是世尊以身行言教四十九年。佛的教學分五個階段,第一個階段華嚴時,叫五時說法。《華嚴》是定中講的,南傳小乘不承認,龍 樹菩薩傳的,下面有介紹龍樹菩薩。馬鳴,「中興大乘,造《大乘起信論》。論末勸導眾生念佛,求生淨土」。這些參考資料裡頭都有詳細資料,自己可以去看。 「龍樹大士」,龍樹菩薩,「南天竺人」,南印度,「為禪宗十四祖」,也就是馬鳴菩薩的徒孫,龍樹的師父是禪宗第十三祖,再上面是馬鳴菩薩,這兩位大士對於 佛教的承傳起很大的作用。
       《華嚴經》世尊在定中說,說完之後,這部大經大龍菩薩把它收藏起來,收藏在龍宮。只有法身 菩薩才能參與世尊華嚴法會,聽他老人家講《華嚴經》。《華嚴經》講的什麼?釋迦牟尼佛示現大徹大悟,明心見性,是他明心見性的報告。他悟的是什麼?自性。 自性是什麼?就是《大方廣佛華嚴》,他是細說。六祖惠能大師是中國唐朝時候人,他也開悟了,明心見性。釋迦牟尼佛開悟是在定中,惠能大師的開悟是半夜,五 祖跟他講《金剛經》,他一生就聽過這一次經,當然他不認識字,不需要拿經本,兩個人都不需要用經本,講大意,講到「應無所住而生其心」,六祖就開悟了,就 是此地講的自得心開。心開之後提出報告,就是明心見性,性是什麼樣子。釋迦牟尼佛講出來的是一部《大方廣佛華嚴經》,六祖講出來的實際上就是二十個字,描 繪自性,五句二十個字,自性是什麼?「本自清淨,本不生滅,本自具足,本無動搖,能生萬法」。我們就知道《華嚴經》就這五句,能大師略說,說出題目,這個 題目展開就是《大方廣佛華嚴》,無二無別。五祖聽了這五句,行了,不用再說了,衣缽就傳給他,他就是禪宗第六代祖師。
       大徹大悟之後一切經自然通了,他什麼都沒學過,任何人拿到佛的經典念給他聽,他都會講給你 聽,講得一點不錯。所以我們自己一定要相信,不能有絲毫懷疑。惠能大師這五句話,自性是真心,我們的真心,真心本自清淨,沒有染污過,染污是妄心,真心不 受染污。真心不生不滅,我們現在這個妄心有生有滅,為什麼?念頭,你看前念滅後念生,一個接著一個。但是你一定要曉得,前念不是後念,前念跟後念不一樣, 念念都沒有相同的,所以它是假的,它不是真的。佛在經上也給我們說清楚、說明白了,能生萬法,萬法是生滅相,相似相續,說明前念跟後念不是一念,是相似相 續。我們看到前一念跟後一念沒差別,對,我們看得很小,這小範圍好像沒差別。如果看整個地球有差別,看整個太空差別更大,你才了解真相。因為一切相,就是 一切萬法,是生滅相,生滅就不是真的,是假的。所以佛告訴我們一句真話,叫不可得。能生萬法,萬法不可得,為什麼?剎那生滅。包括我們身體,身體能不能得 到?不能,它是念頭變現出來的。所有物質現象全是念頭變現出來的,念頭沒有相同的,所以變出來的境界當然沒有一樣的。念念都不相同,十法界就是這麼個現 象,跟一真法界不一樣。
       極樂世界是一真法界,阿彌陀佛的實報莊嚴土,這個境界裡頭所有一切現象是真的,為什麼?它 永恆不變。往生到極樂世界,我們的身相跟阿彌陀佛完全相同,那個相不生不滅,壽命很長,無量劫,壽命,人不老。我們這個地方人壽命長,老了,他有變化。極 樂世界沒有變化,樹木花草永遠常青,那邊的人沒有生老病死,那邊的植物沒有生住異滅,那邊的山河大地沒有成住壞空,也就是說沒有生滅的變化。為什麼?法性 身,法性土。法性,惠能大師不是說了嗎?「何期自性,本不生滅」,不生不滅。我們往生極樂世界沒有別的,把我們現在阿賴耶的相分生滅身,到極樂世界換一個 不生不滅的身,不生不滅的環境,好修行。法性身不需要飲食,不需要睡眠。極樂世界沒有今天、明天、後天,沒有,為什麼?它是光明世界,它沒有黑夜,跟我們 不一樣。我們這裡有白天、有晚上,極樂世界沒有。極樂世界人的精神飽滿,永遠不需要睡眠,不需要飲食。他們每天幹什麼?每天聽經坐禪。喜歡聽經的人,在阿 彌陀佛大講堂;喜歡坐禪的人,無論在什麼地方,地面、曠野、空中都有,他在那裡修定。無論是聽經,無論是坐禪,他的報身沒動。可是他的應化身,從來沒有中 斷過在活動,他是什麼活動?上求佛道,下化眾生。
       阿彌陀佛有神通、有能力變化無量無邊的身相,他變這麼多身相幹什麼?接引往生的。每一個世 界念佛往生的人,信願持名,壽命終了,阿彌陀佛都會去通知他、去接引他,阿彌陀佛是用化身去的。十方無量無邊諸佛剎土,每一個佛剎念佛往生的人不知道有多 少,極樂世界每天到那邊去往生的人有多少?數不盡。無量無邊無數的眾生往生到極樂世界去了,極樂世界能容得下嗎?容得下。極樂世界是妙土,它這個國土的面 積無窮大,沒有邊際,法性土。不像我們這裡,我們這是法相,它是法性。法性沒有邊際,法相裡面有時間、有空間,法性裡頭沒有,沒有時間,沒有空間。極樂世 界沒有過去現在未來,沒有,沒有東南西北,沒有遠近的距離。我們每一個人去往生,生到極樂世界,得到阿彌陀佛四十八願無量功德智慧神通的加持,我們的能力 幾乎跟阿彌陀佛相同,都有能力分身到十方世界去拜佛,同一個時間,一切諸佛剎土統統現身。拜佛是什麼?修福修慧,供養佛是修福,聽佛講經說法是修慧。佛無 量無邊,分身無量無邊,只有到極樂世界求福求慧才真正得到大圓滿。
       同時,十方世界自性變現出來的,不離自性,說我們現在的話,過去無量劫中諸佛剎土我們在那 裡待過,在一切剎土裡面的十法界、六道眾生跟我們有緣的人很多,現在有這種能力,有這個神通,有這個智慧,有這個道力,肯定遇到過去跟我有緣的人,無論是 善緣、是惡緣,只要有緣,肯定會去幫助他。而且肯定是用淨土法門去幫助他,勸他信願持名求生淨土。他的緣要成熟了,阿彌陀佛就接引他往生,你一定跟阿彌陀 佛一起同時去接引他,他到極樂世界一看就認識你。所以到極樂世界,生生世世有緣眾生很多,統統見面,統統知道,特別親切。親人很親切,仇敵也都變成親人 了,極樂世界不寂寞,極樂世界無限的歡喜。我們現在是蒙在鼓裡頭,迷惑顛倒,到極樂世界迷全破了,自性清淨光明統統恢復。要相信,這個事情是真的,不是假 的。
       龍樹菩薩當年他在龍宮,這是大龍菩薩帶他去的,看到《大方廣佛華嚴經》。大龍菩薩告訴他, 這是釋迦牟尼佛菩提樹下入定,夜睹明星大徹大悟,用了二七時中(二七就是十四天)所說的,用我們的話來說,所做的報告。你明心見性,心性是什麼樣子,是他 的報告。龍樹菩薩一看分量太大,絕對不是世間人所能接受的。分量多大?全經「十個三千大千世界微塵偈,一四天下微塵品」,不但地球裝不下,娑婆世界也裝不 下。娑婆世界多大?十億個銀河系。還好,它還有中本,看看中本也不是世間能接受得了的。最後看有小本,小本是什麼?目錄提要。像我們《四庫全書》,這是中 國最大的一套叢書,國寶!這部書也不是一個人能受持的。商務印書館總編輯跟我聊天,告訴我,說這一個人很聰明,一出生下來就可以看《四庫全書》,一天看十 個小時,看到一百歲這書還沒看完,你就知道這分量多大。中國古聖先賢典籍,它有中本,中本叫《薈要》。《四庫薈要》是《全書》的三分之一,也不是普通人能 讀得完的。它有目錄提要,目錄提要有五冊,這就方便了,每一部書書名、作者,什麼人作的,內容,寫個大概提綱。龍樹菩薩在龍宮,帶到我們這個世間來的,是 《大方廣佛華嚴經》目錄提要,就是現在翻成中文的《八十卷華嚴》。最後到中國,傳過來的最後一品,完整沒有殘缺的《四十華嚴.普賢菩薩行願品》,內容豐 富,全宇宙都說到了。這個裡頭真的,方東美先生說的高等的哲學,有高等的科學,現在的科學、哲學都不能跟它相比。它全部的內容,我們從惠能大師開悟的報告 有一個概念,《華嚴經》上所說的就是惠能大師所報告的。報告裡頭最重要的,末後一句話,「能生萬法」。《華嚴經》就是講的萬法,萬法的理論,萬法的因緣, 萬法的形成,萬法的作用,這真正是大學問。
       「龍樹大士,南天竺人,為禪宗十四祖。開鐵塔,親覲金剛薩埵」,密教是他傳的,金剛薩埵把 密教傳給他,他傳在印度、西藏、中國、日本,現在也傳遍全世界。「入龍宮,取《華嚴經》,又為華嚴宗祖。復以廣造眾論,力宏淨土,《楞伽經》懸記」,有這 麼一段話說,「登歡喜地,往生淨土」,所以他又是淨宗的祖師。什麼地位?初地菩薩,明心見性。不是在這個地位上,初地以上這就是法身菩薩,他才能夠入龍 宮。大龍菩薩是等覺菩薩,帶他去參觀。龍樹在中國是八宗之祖,「我國稱大士為八宗之祖」,哪八個宗?你看天台,南山是律宗,法相、三論,這些宗派,「皆崇 為其宗之祖也」。
       「智者大師誦《法華》,身心豁然,得入法華三昧,親見靈山一會,儼然未散。後住天台山創天 台宗,臨終右脅西向,稱念彌陀觀音而寂。」天台智者大師是念佛往生極樂世界的。生前他誦《法華經》,念到「藥王品」入定了,在定中他見到靈鷲山,釋迦牟尼 佛在靈鷲山講《法華經》,他還在那裡聽了一座。出定之後告訴人,釋迦牟尼佛講《法華經》現在還沒有散,還在講。佛說的一切經有沒有散?法身菩薩都可以參 與,他有能力參與靈山一會,當然也有能力參與釋迦牟尼佛定中講《華嚴經》的這一會,他有能力參加。這個理我們明瞭,為什麼?見性之後三世、十方都沒有了, 法華一會在什麼時候?就在當下,沒有時間,就在當下;靈山在哪裡?就在此地,沒有距離,沒有遠近。然後我們才知道,為什麼古來那麼多人都羨慕明心見性,一 心想證得。證得真好,人可以回到過去,人可以走到未來,為什麼?過去無始,未來無終,全在當下,你統統能看到。我們非常幸運遇到淨土法門,自己一生有把握 往生極樂世界,往生極樂世界就是成就你自己登歡喜地,登歡喜地就是阿惟越致菩薩。四十八願裡面第二十願,世尊告訴我們,阿彌陀佛加持,在我們這個地方是第 二十願,就是往生到極樂世界,不管你是什麼地位,統統都是阿惟越致菩薩,平等的。阿彌陀佛對待一切往生的人沒有厚此薄彼,全都是一樣的,你證得阿惟越致, 太好了;沒有證得呢?沒有證得,阿彌陀佛加持你,讓你也能享受阿惟越致菩薩的神通智慧道力,在極樂世界跟阿惟越致菩薩待遇是平等的、沒有差別的。這就是多 少人嚮往這個法門,希望修學這個法門。
       我們再看下面,「永明大師於天台韶國師發明心要」,這發明心要的意思就是大徹大悟。韶國師 是法眼宗的祖師,他在韶國師會下開悟了,所以他是法眼宗的嫡孫,「後專志淨宗」,他是我們淨土宗第六代的祖師,是法眼宗第三代的祖師,是淨土宗第六代的祖 師,永明延壽,「日誦洪名十萬聲,兼行日課一百零八事」,感應不可思議。這都是我們的榜樣,是我們的典型,一般人做不到,我們自己也做不到,每天念十萬聲 佛號,而且還有一百零八事,都是斷一切惡、修一切善。「蒙觀音大士甘露灌口,妙慧湧現」,這在夢中,觀世音菩薩用甘露,這就是供養甘露給他喝,喝了甘露之 後辯才無礙,妙慧湧現。「著《宗鏡錄》一百卷」,《宗鏡錄》內容是什麼?它裡面收了六十部經典、三百多位祖師大德的著作,這個裡頭對大小乘、宗門教下做一 個詳細的解釋。實際上,黃念祖老居士寫這一部《大經解》,靈感是不是從《宗鏡錄》來的?因為我們看到他這個註解用了八十三部經論。《宗鏡錄》用六十部,六 十部經,論,祖師大德的著述有三百多種。這個註解,祖師大德的著作是一百一十部,經論是八十三,總共一百九十三種,註解這一部《無量壽經》。那《宗鏡錄》 呢?是由六十部經典、三百多位祖師大德的著作,解釋釋迦牟尼佛一代的宗教。內容大部分都是用問答,用問答的方式。所以讀這一百卷書,對於世尊四十九年所說 的一切法,各宗各派的大意,你就全部都明白了。這是永明延壽大師重要的作品。所以有人稱它為小藏經,這《大藏經》你沒有時間去閱讀,讀這個對於整個佛法都 通了,這是小藏經。「及《心賦注》」,這也是永明大師重要的著作,這個是講禪宗的,他在禪宗大徹大悟;下面,「《萬善同歸集》」,這也是大師的著作,《萬 善同歸》,「蔚為法炬,光照萬世」,這些著述都收在《大藏經》裡面。「七十二歲焚香別眾,坐脫西歸」。這八個字說明他往生自在,說走就走。傳說他是阿彌陀 佛再來的。淨宗另外善導大師,也有人說是阿彌陀佛再來的,日本人很相信,智者大師是釋迦牟尼佛再來的。我在日本訪問的時候,問日本這些出家人有沒有這個說 法?有,而且他們都很相信。
       「以上四德」,上面舉的這四個人,馬鳴、龍樹、智者、永明這四位大德,這都是後世中外學者 沒有一個不敬仰的。這四位大德,「咸為肉身大士」,不是普通人,「法門龍象」。蕅益大師在《要解》裡說,「謂唯如是之人,始能徹底承當淨土法門」。這些人 都是明心見性,大徹大悟,絕對不是普通人。「近世學人焉得以世俗之見,而鄙視淨土耶?」這一句是黃念祖老居士感慨的話,非常感慨近代的學人,完全以世俗之 見來批評淨土。批評的這些人,誰能比得上馬鳴,誰能比得上龍樹,這兩位是印度的高僧,後面兩位是中國的,智者大師、永明延壽大師,沒有人能比。
       下面這段,我們看註解,「又《要解》云:故一聲阿彌陀佛,即釋迦本師於五濁惡世所得阿耨多 羅三藐三菩提法」。這一句話印光大師佩服得五體投地,自古以來沒有人這樣說過,釋迦牟尼佛是怎麼成佛的?念阿彌陀佛成佛的,沒人講過,只有他在《要解》裡 頭說出來了。《彌陀經》上真有,我們粗心大意,不是他說出來,我們都沒有注意到這一句。確確實實,釋迦牟尼佛在我們這個地球上,五濁惡世,他成佛了。用什 麼方法成佛?用一聲阿彌陀佛,他就得阿耨多羅三藐三菩提法。阿耨多羅三藐三菩提翻成中國的意思,無上正等正覺,如來所證得的。
       今天我們又看到,來佛寺的海賢老法師,也是用一聲阿彌陀佛,於五濁惡世證得阿耨多羅三藐三 菩提法。這個人去年往生的,距離我們不遠,我們沒有看過這個人,但是光碟裡頭看到了。我曾經看這個光碟的時候說過,如果海賢老和尚要跟釋迦牟尼佛生在同 時,他跟釋迦牟尼佛沒有兩樣。釋迦牟尼佛是三十歲開悟的,也就是得阿耨多羅三藐三菩提法,釋迦牟尼佛三十歲。海賢老和尚他得到這樣的地位,我的看法不超過 四十歲,是在三十到四十理一心不亂,就是其義自見,自見就是大徹大悟,就是明心見性,我的看法。他二十歲出家,師父就教他一句佛號一直念下去,他的善根福 德因緣全具足,善根是老實、聽話、真幹,福德是真誠、清淨,這個人有福。恭敬,恭敬的人有福,傲慢的人沒福,謙虛的人有福。《易經》六十四卦,只有一卦六 爻都吉,每一卦都有吉有凶,唯獨有一卦只有吉沒有凶,這卦叫謙,謙虛。他有,謙虛、恭敬。人有這樣的善根福德,老師傳授他一句佛號這是緣,善根福德因緣統 統具足,二十歲念上三年,二十三歲,他就能得到功夫成片。得到功夫成片就能往生,肯定見佛。還有壽命,他如果不要了,求佛帶他到極樂世界,沒有問題;如果 再延幾年,再延個三年,他得事一心不亂;再有個三、五年,他得到理一心不亂,這最高境界了。所以我感到,他老人家所證得的,跟禪宗大徹大悟、明心見性同一 個階層,應該在四十上下這個時候證得的。證得這個地位,往生到極樂世界不必阿彌陀佛加持,他已經是實報土往生,三輩裡面上輩上生,大成就,不可思議!真 的,不是假的。他是受阿彌陀佛的委託,希望他常住世間表法,在這個苦難的環境當中,怎樣學佛才得受用、才得成就,完全做出榜樣給我們看到了。住在偏僻的鄉 村,住在一個小廟,破舊的小廟,那個地方送人人家都不要的。沒有人去燒香拜佛,沒有香火,沒有供養,生活所需全靠自己耕種,所以他的工作是農夫。自己沒有 田,好在鄉下空地很多,自己開闢,地都是沒主的,他一生這幾十年,總共開闢一百多畝。我們知道,這個人心地清淨善良,佛心,種地是佛事。
       現在我們看到外國,日本江本博士做水實驗,做得非常成功,證明我們起心動念水知道。我告訴 江本,他的實驗室我去參觀過兩次,我告訴他,佛經上說的,不但水知道,一切眾生都知道。為什麼?同一個法性,哪有不知道的道理!物質裡面最小的單位,包括 水在內,科學家叫微中子,佛法裡面叫做極微色,微是微細,極微細的色,色就是物質,這是物質裡頭最小的。所有物質現象都是極微色組合的,《金剛經》上說一 合相,它的原始完全相同,微中子。微中子有多大?科學家告訴我們,一百億個微中子,不是一百萬,一百億,一百億個微中子聚集在一起,它的體積等於一個電 子,原子核裡面圍繞原子核旋轉的電子。這個小東西不能再分,再分就沒有了。科學家發現了,把它找到,把它再分,沒有了,物質不見了,看到什麼?看到是念頭 波動的現象。這是把物質的奧祕揭穿了,宇宙的奧祕,這是最近二十多年的事情。
       我看到的資料,是德國的科學家普朗克,看到他的報告,他一生專門研究物質現象,物質到底是 什麼?追根究柢,也算是老天不負苦心人,這個祕密被他揭穿了。他向科學界宣布,根據他的研究,他所得的這個總結,這個世界上根本沒有物質這個東西。物質是 什麼?假的,剎那生滅的幻相。物質的本質是什麼?是念頭波動產生的幻相。換句話說,物質跟念頭不能分開,先有念頭後有物質。他說科學這四百年來最大的一個 錯誤就是二分法,把宇宙現象分成兩種,一個是物質現象,一個是心理現象。現在知道心理現象有,物質現象沒有,物質是心理產生的幻相,這個東西得到證明。我 們肉體是物質現象,我們居住這個地球,物質現象,從哪來的?從心想生,佛經上的話。你看科學家到最近才發現,釋迦牟尼佛三千年前就講清楚了,「色由心 生」、「相由心生」,色相都是物質,念頭變現出來的,心就是指念頭。佛又說,《金剛經》上說的,「凡所有相皆是虛妄」,所有的物質現象都是虛妄的,都不是 真的。今天被科學家證明了,我們對於世尊不能不佩服。
       世尊沒有科學知識,沒有科學儀器,他怎麼見到的?佛告訴我們,禪定當中見到的。這要相當深 度的禪定你才見到。深到什麼程度?大乘教把禪定分為五十二個等級,最上面五個等級都見到。所以佛說不是他一個人,八地以上都見到,你能夠證到八地、九地、 十地、等覺、妙覺,這五個位次統統見到。這五個位次的人不少,文殊、普賢、觀音、勢至,我們前面所講的,馬鳴、龍樹、智者、永明,都是這個階層裡頭的,他 們都能看到宇宙真相,我們看不到。他們不說,為什麼?說了我們不懂,還產生疑惑,疑惑對我們的障礙太大了。到時候你自然就看到,看到了佛就說,沒看到佛不 說,看到時候說你不懷疑,沒看到說你懷疑。今天科學用儀器觀察到了,你在儀器面前你也看到。它是生滅法,生滅頻率之高我們無法想像。所有的物質現象都是在 二千一百兆次這樣高的頻率之下產生的,也就是一秒鐘它生滅多少次?二千一百兆。在什麼時候?就在當下。我們身體,我們所有一切物質現象,全在一秒鐘二千一 百兆次生滅的,這個頻率裡產生的,全是幻相,沒有一樣是真的。佛經上所說的比科學報告還清楚、還詳細,所以我們有理由相信,二、三十年之後佛教不是宗教, 是什麼?高等科學,變成是科學家的了。真的,釋迦牟尼佛是世界上最偉大的科學家,學哲學的人說,最偉大的哲學家。
       我是在六十三年以前開始學的,那個時候微中子沒有發現,只是發現原子,基本粒子都沒有。我 學佛大概二十年,才聽說有基本粒子,四、五十年才聽說夸克,到六十年才曉得有個微中子,不能再分割了。這六十年科學的發展很快,成就令人歎為觀止,值得讚 歎。現在科學家幾乎都集中在研究念頭是怎麼回事情,念頭變現出物質現象,那念頭是什麼?現在在搞這個。佛講得清楚,念頭,阿賴耶三細相裡頭的轉相,物質是 境界相,境界相是從轉相裡頭生的,轉相是從業相裡面生的。業是什麼?業就是波動,最原始的波動,一念不覺。這個一念非常微細,剛才說了,這一念是二千一百 兆分之一秒,這叫一念。這個一念不覺就變成阿賴耶,一念覺就成佛,佛跟凡夫就一念之差,迷悟不同。凡夫這一念迷了,念念都迷,愈迷愈深。佛法的修學沒有別 的,就是教我們返迷歸真。怎樣返迷?要徹底放下。為什麼?所有一切物質現象、精神現象全是假的,沒有一樣是真的。假的念頭能生出假的物質現象,那是什麼? 十法界依正莊嚴,從心想生。這個一定會被科學家發現,阿賴耶的三細相,物質他搞清楚了,現在搞念頭,念頭搞清楚了,最後的業相也能搞清楚。這佛在經上說 的,用第六意識內緣可以緣到阿賴耶的三細相,對外可以緣到虛空法界,就是緣不到自性。自性一定要用定功你才能緣到,沒有甚深的定功,靠外面的儀器緣不到, 科學哲學跟佛學差別還就在此地。到那個時候人們才真正發現,佛學是學問的終點,是學問的究竟處,到這裡再沒有了,明心見性,見性成佛。蕅益大師這一句話的 意思非常深,自古以來多少人沒有看到,被他發現,被他說出來,印光大師看到這裡真的五體投地。今天時間到了,我們就學習到此地

Tuesday, March 11, 2014


 佛陀教學,善巧方便,隨眾生根機,應病與藥。佛在《大集經》中告訴我們,「正法時期,戒律成就」,佛滅度後的第一個一千年,此時期教法住世,依教法 修行,持戒就能證果;「像法時期,禪定成就」,佛滅度後的第二個一千年,此時期雖有教法,但單靠持戒不能證果,還需要修定;「末法時期,淨土成就」,末法 一萬年,此時期眾生,根機漸次低下,加上外有誘惑,內有煩惱,因此,想要修行證果,愈來愈困難。佛陀慈悲,為生在末法時期的我們,指出淨土這條明路,一條 「萬修萬人去」的歸路。

  「淨土宗」係因專修往生阿彌陀佛淨土法門,故名。因其始祖慧遠曾在廬山建立蓮社提倡往生淨土,故又稱蓮宗。實際創立者為唐代善導。歷代祖師並無 前後傳承法統,均為後人據其弘揚淨土的貢獻推戴而來。按近代印光所撰《蓮宗十二祖贊》,以慧遠、善導、承遠、法照、少康、延壽、省常、祩宏、智旭、行策、 實賢、際醒為蓮宗十二祖。前九祖和《蓮宗九祖傳略》大致相同。後印光也被其門下推為第十三祖。

Wednesday, February 12, 2014



不 肖,愚下凡夫僧實賢,泣血稽顙,哀告現前大眾,及當世淨信男女等,惟願慈悲,少加聽察。嘗聞入道要門,發心為首;修行急務,立願居先。願立則眾生可度,心 發則佛道堪成。苟不發廣大心,立堅固願,則縱經塵劫,依然還在輪迴;雖有修行,總是徒勞辛苦,故華嚴經云:『忘失菩提心,修諸善法,是名魔業』。忘失尚 爾,況未發乎?故知欲學如來乘,必先具發菩薩願,不可緩也。

然 心願差別,其相乃多;若不指陳,如何趨向?今為大眾略而言之。相有其八:所謂邪正真偽大小偏圓是也。云何名為邪正真偽大小偏圓耶?世有行人,一向修行,不 究自心,但知外務:或求利養,或好名聞,或貪現世欲樂,或望未來果報。如是發心,名之為邪。既不求利養名聞,又不貪欲樂果報,唯為生死,為菩提。如是發 心,名之為正。念念上求佛道,心心下化眾生。聞佛道長遠,不生退怯;觀眾生難度,不生厭倦。如登萬仞之山,必窮其頂;如上九層之塔,必造其顛。如是發心, 名之為真。有罪不懺,有過不除,內濁外清,始勤終怠。雖有好心,多為名利之所夾雜;雖有善法,復為罪業之所染污。如是發心,名之為偽。眾生界盡,我願方 盡;菩提道成,我願方成。如是發心,名之為大。觀三界如牢獄,視生死如怨家;但期自度,不欲度人。如是發心,名之為小。若於心外見有眾生,及以佛道,願度 願成;功勛不忘,知見不泯。如是發心,名之為偏。若知自性是眾生,故願度脫。自性是佛道,故願成就。不見一法,離心別有;以虛空之心,發虛空之願,行虛空 之行,證虛空之果,亦無虛空之相可得。如是發心,名之為圓。知此八種差別,則知審察;知審察,則知去取;知去取,則可發心。云何審察?謂我所發心,於此八 中,為邪、為正?為真、為偽?為大、為小?為偏、為圓?云何去取?所謂去邪、去偽、去小、去偏,取正、取真、取大、取圓;如此發心,方得名為真正發菩提心 也。


云 何念佛重恩?謂我釋迦如來最初發心,為我等故,行菩薩道,經無量劫,備受諸苦。我造業時,佛則哀憐,方便教化;而我愚癡,不知信受。我墮地獄,佛復悲痛, 欲代我苦;而我業重,不能救拔。我生人道,佛以方便,令種善根,世世生生,隨逐於我,心無暫捨。佛初出世,我尚沈淪;今得人身,佛已滅度。何罪而生末法? 何福而預出家?何障而不見金身?何幸而躬逢舍利?如是思惟,向使不種善根,何以得聞佛法?不聞佛法,焉知常受佛恩?此恩此德,丘山難喻。自非發廣大心,行 菩薩道,建立佛法,救度眾生;縱使粉身碎骨,豈能酬答?是為發菩提心第一因緣也。

云 何念父母恩?哀哀父母,生我劬勞。十月三年,懷胎乳哺;推乾去濕,嚥苦吐甘,才得成人。指望紹繼門風,供承祭祀。今我等既已出家,濫稱釋子,忝號沙門。甘 旨不供,祭掃不給;生不能養其口體,死不能導其神靈。於世間則為大損,於出世又無實益;兩途既失,重罪難逃。如是思惟,惟有百劫千生,常行佛道;十方三 世,普度眾生。則不惟一生父母,生生父母,俱蒙拔濟;不惟一人父母,人人父母,盡可超升。是為發菩提心第二因緣也。

云 何念師長恩?父母雖能生育我身,若無世間師長,則不知禮義;若無出世師長,則不解佛法。不知禮義,則同於異類;不解佛法,則何異俗人?今我等粗知禮義,略 解佛法,袈裟被體,戒品沾身;此之重恩,從師長得。若求小果,僅能自利;今為大乘,普願利人,則世出世間二種師長,俱蒙利益。是為發菩提心第三因緣也。

云 何念施主恩?謂我等今者,日用所資,並非己有。二時粥飯,四季衣裳,疾病所需,身口所費,此皆出自他力,將為我用。彼則竭力躬耕,尚難餬口;我則安坐受 食,猶不稱心。彼則紡織不已,猶自艱難;我則安服有餘,甯知愛惜?彼則蓽門蓬戶,擾攘終身;我則廣宇閒庭,悠游卒歲。以彼勞而供我逸,於心安乎?將他利而 潤己身,於理順乎?自非悲智雙運,福慧二嚴,檀信沾恩,眾生受賜,則粒米寸絲,酬償有分,惡報難逃。是為發菩提心第四因緣也。

云 何念眾生恩?謂我與眾生,從曠劫來,世世生生,互為父母,彼此有恩。今雖隔世昏迷,互不相識;以理推之,豈無報效?今之披毛帶角,安知非昔為其子乎?今之 蝡動蜎飛,安知不曾為我父乎?每見幼離父母,長而容貌都忘;何況宿世親緣,今則張王難記。彼其號呼於地獄之下,宛轉於餓鬼之中,苦痛誰知?饑虛安訴?我雖 不見不聞,彼必求拯求濟。非經不能陳此事,非佛不能道此言;彼邪見人,何足以知此?是故菩薩觀於螻蟻,皆是過去父母,未來諸佛;常思利益,念報其恩。是為 發菩提心第五因緣也。

云 何念生死苦?謂我與眾生,從曠劫來,常在生死,未得解脫。人間天上,此界他方,出沒萬端,升沈片刻。俄焉而天,俄焉而人,俄焉而地獄、畜生、餓鬼。黑門朝 出而暮還,鐵窟暫離而又入。登刀山也,則舉體無完膚;攀劍樹也,則方寸皆割裂。熱鐵不除饑,吞之則肝腸盡爛;烊銅難療渴,飲之則骨肉都糜。利鋸解之,則斷 而復續;巧風吹之,則死已還生。猛火城中,忍聽叫嗥之慘;煎熬盤裏,但聞苦痛之聲。冰凍始凝,則狀似青蓮蕊結;血肉既裂,則身如紅藕華開。一夜死生,地下 每經萬遍;一朝苦痛,人間已過百年。頻煩獄卒疲勞,誰信閻翁教誡?受時知苦,雖悔恨以何追?脫已還忘,其作業也如故!鞭驢出血,誰知吾母之悲?牽豕就屠, 焉識乃翁之痛?食其子而不知,文王尚爾;啖其親而未識,凡類皆然!當年恩愛,今作怨家;昔日寇仇,今成骨肉。昔為母而今為婦,舊是翁而新作夫。宿命知之, 則可羞可恥;天眼視之,則可笑可憐。糞穢叢中,十月包藏難過;膿血道裏,一時倒下可憐。少也何知,東西莫辨;長而有識,貪欲便生。須臾而老病相尋,迅速而 無常又至。風火交煎,神識於中潰亂;精血既竭,皮肉自外乾枯。無一毛而不被鍼鑽,有一竅而皆從刀割。龜之將烹,其脫殼也猶易;神之欲謝,其去體也倍難。心 無常主,類商賈而處處奔馳;身無定形,似房屋而頻頻遷徙。大千塵點,難窮往返之身;四海波濤,孰計別離之淚?峨峨積骨,過彼崇山;莽莽橫屍,多於大地!向 使不聞佛語,此事誰見誰聞?未睹佛經,此理焉知焉覺?其或依前貪戀,仍舊癡迷;祇恐萬劫千生,一錯百錯。人身難得而易失,良時易往而難追。道路冥冥,別離 長久;三途惡報,還自受之。痛不可言,誰當相代?興言及此,能不寒心?是故宜應斷生死流,出愛欲海;自他兼濟,彼岸同登。曠劫殊勛,在此一舉。是為發菩提 心第六因緣也。

云 何尊重己靈?謂我現前一心,直下與釋迦如來無二無別;云何世尊無量劫來早成正覺,而我等昏迷顛倒,尚做凡夫?又,佛世尊則具有無量神通智慧,功德莊嚴;而 我等則但有無量業繫煩惱,生死纏縛。心性是一,迷悟天淵;靜言思之,豈不可恥?譬如無價寶珠,沒在淤泥;視同瓦礫,不加愛重。是故宜應以無量善法,對治煩 惱。修德有功,則性德方顯;如珠被濯,懸在高幢。洞達光明,映蔽一切;可謂不孤佛化,不負己靈。是為發菩提心第七因緣也。

云 何懺悔業障?經言:犯一吉羅,如四天王壽五百歲,墮泥犁中。吉羅小罪,尚獲此報;何況重罪,其報難言!今我等日用之中,一舉一動,恆違戒律;一餐一水,頻 犯尸羅。一日所犯,亦應無量;何況終身歷劫,所起之罪,更不可言矣。且以五戒言之,十人九犯,少露多藏。五戒名為優婆塞戒,尚不具足;何況沙彌、比丘、菩 薩等戒,又不必言矣。問其名,則曰我比丘也;問其實,則尚不足為優婆塞也,豈不可愧哉!當知佛戒不受則已,受則不可毀犯;不犯則已,犯則終必墮落。若非自 愍愍他,自傷傷他,身口併切,聲淚俱下,普與眾生,求哀懺悔,則千生萬劫,惡報難逃。是為發菩提心第八因緣也。

云 何求生淨土?謂在此土修行,其進道也難;彼土往生,其成佛也易。易故一生可致,難故累劫未成。是以往聖前賢,人人趣向;千經萬論,處處指歸。末世修行,無 越於此。然經稱少善不生,多福乃致。言多福,則莫若執持名號;言多善,則莫若發廣大心。是以暫持聖號,勝於布施百年;一發大心,超過修行歷劫。蓋念佛本期 作佛;大心不發,則雖念奚為?發心原為修行;淨土不生,則雖發易退。是則下菩提種,耕以念佛之犁。道果自然增長;乘大願船,入於淨土之海,西方決定往生。 是為發菩提心第九因緣也。

云 何令正法久住?謂我世尊,無量劫來,為我等故,修菩提道,難行能行,難忍能忍,因圓果滿。遂致成佛。既成佛已,化緣周訖,入於涅槃。正法像法,皆已滅盡; 僅存末法,有教無人。邪正不分,是非莫辨;競爭人我,盡逐利名。舉目滔滔,天下皆是。不知佛是何人?法是何義?僧是何名?衰殘至此,殆不忍言;每一思及, 不覺淚下!我為佛子,不能報恩。內無益於己,外無益於人;生無益於時,死無益於後。天雖高,不能覆我;地雖厚,不能載我。極重罪人,非我而誰?由是痛不可 忍,計無所出。頓忘鄙陋,忽發大心;雖不能挽回末運於此時,決當圖護持正法於來世。是故偕諸善友,同到道場;述為懺摩,建茲法會。發四十八之大願,願願度 生;期百千劫之深心,心心作佛。從於今日,盡未來際;畢此一形,誓歸安養。既登九品,回入娑婆;俾得佛日重輝,法門再闡。僧海澄清於此界,人民被化於東 方;劫運為之更延,正法得以久住。此則區區真實苦心。是為發菩提心第十因緣也。

如 是十緣備識,八法周知,則趣向有門,開發有地;相與得此人身,居於華夏。六根無恙,四大輕安;具有信心,幸無魔障。況今我等,又得出家,又受具戒,又遇道 場,又聞佛法,又瞻舍利,又修懺法,又值善友,又具勝緣;不於今日發此大心,更待何日?惟願大眾,愍我愚誠,憐我苦志;同立此願,同發是心。未發者今發, 已發者增長;已增長者,今令相續。勿畏難而退怯,勿視易而輕浮;勿欲速而不久長,勿懈怠而無勇猛。勿委靡而不振起,勿因循而更期待;勿因愚鈍而一向無心, 勿以根淺而自鄙無分。譬諸種樹,種久則根淺而日深;又如磨刀,磨久則刀鈍而成利。豈可因淺勿種,任其自枯?因鈍弗磨,置之無用?又,若以修行為苦,則不知 懈怠尤苦。修行則勤勞暫時,安樂永劫;懈怠則偷安一世,受苦多生。況乎以淨土為舟航,則何愁退轉?又得無生為忍力,則何慮艱難?當知地獄罪人,尚發菩提於 住劫;豈可人倫佛子,不立大願於今生?無始昏迷,往者既不可諫;而今覺悟,將來猶尚可追。然迷而未悟,固可哀憐;苟知而不行,尤為痛惜。若懼地獄之苦,則 精進自生;若念無常之速,則懈怠不起。又須以佛法為鞭策,菩友為提攜;造次弗離,終身依賴,則無退失之虞矣。勿言一念輕微,勿謂虛願無益;心真則事實,願 廣則行深。虛空非大,心王為大;金剛非堅,願力最堅。大眾誠能不棄我語,則菩提眷屬,從此聯姻;蓮社宗盟,自今締好。所願同生淨土,同見彌陀,同化眾生, 同成正覺;則安知未來三十二相,百福莊嚴,不從今日發心立願而始也。願與大眾共勉之。幸甚幸甚!

Buddha teaching 阿彌陀佛 Amituofo

My mind now is all 阿彌陀佛 Amituofo. I now use 阿彌陀佛 Amituofo to replace all my wandering thoughts. This is the very effective ways to supress the wild thoughts or evil thoughts. No wonder Buddha recommended this method 2500 years ago. According to the Buddha teaching, this word阿彌陀佛 Amituofo is the helping words that can help human beings to go pure land and end the incarnation suffering. In simple words, the simplest way to go pure land, this land call Amituofo land or Buddha blissful land. Now is the end age of Buddha teaching, we still have 9000years to go before Buddhism no longer in this world. This was the land that created by Amituofo to save human beings end the suffering, Amituofo will bring us to the pure land when we about to leave this world. The condition is that our last thought must be Amituofo and stay alert at the last moment. So now we need to practise first by reciting the word 阿彌陀佛 Amituofo. This is the perfect and simply way at this time. Hope all people who want to go pure land, do not give up and you will be there for sure.

Tuesday, February 11, 2014



Friday, January 17, 2014

Buddha teaching The four clear and decisive instructions on purity

(The four clear and decisive instructions on purity:)

Ananda straightened his robes and then, in the midst of the assembly, placed his palms together and bowed. His mind was perfectly clear, and he felt a mixture of joy and sorrow. His intent was to benefit beings of the future as he made obeisance and said to the Buddha, "Greatly Compassionate Bhagavan. I have already awakened and attained this Dharma-door for becoming a Buddha, and I can cultivate it without the slightest doubt. I have often heard the Tathagata say, 'Save others first; then save yourself. That is the aspiration of a Bodhisattva. Once your own enlightenment is perfected, then you can enlighten others. That is the way the Tathagatas respond to the world.' Although I am not yet saved, I vow to save all beings of the Dharma-ending Age.

"Bhagavan, those beings are from the Buddha's time, and there will be as many deviant teachers propounding their teachings as there are sand grains in the Ganges. I want to enable those beings to collect their thoughts and enter Samadhi. How can I cause them to reside peacefully in a Way-place, far away from exploits of demons, and be irreversible in their resolve for Bodhi?"

At that time, the Bhagavan praised Ananda in front of the whole assembly, saying, "Good indeed! How good it is that you have asked how to establish a Way-place and to rescue and protect beings who are sunk in the morass of the final age. Listen well, now, and I will tell you."

Ananda and the great assembly agreed to uphold the teaching.

The Buddha told Ananda, "You constantly hear me explain in the Vinaya that there are three decisive aspects to cultivation. That is, collecting one's thoughts constitutes the precepts; from the precepts comes Samadhi; and from Samadhi arises wisdom. These are called the Three Non-Outflow Studies. "

"Ananda, why do I call collecting one's thoughts the precepts? If beings in the six paths of any mundane world had no sexual desire, they would not have to undergo a continual succession of births and deaths. Your basic purpose in cultivating Samadhi is to transcend the wearisome defilements. But if you do not renounce sexual desire, you will not be able to get out of the dust. Even though people may have some wisdom and the manifestation of Dhyana Samadhi, if they do not exterminate sexual desire, they are certain to enter demonic paths. At best, they will become demon kings; on the average, they will become members of the retinue of demons; at the lowest level, they will become female demons. These demons all have their groups of disciples. Each claims that he has accomplished the Unsurpassed Way. After my Nirvana, in the Dharma-ending Age, these hordes of demons will abound, spreading like wildfire as they openly practice greed and lust, while claiming to be Good Knowing Advisors. They will cause beings to fall into the pit of love and views and lose the way to Bodhi."

"When you teach people of the world to cultivate Samadhi, they must first of all cut off the mind of sexual desire. This is the first clear and decisive instruction on purity given by the Tathagatas, the Buddhas of the past, the Bhagavans. Therefore, Ananda, if cultivators of Dhyana Samadhi do not exterminate sexual desire, they are like someone who cooks sand hoping to get rice. After hundreds of thousands of eons, it will still just be hot sand. Why? It wasn't rice to begin with; it was only sand. If you seek the Buddha's wonderful fruition with a body of sexual desire, then even if you attain a wonderful awakening, it is still based on sexual desire. With sexual desire at the source, you will revolve in the three paths and not be able to get out. Which road will you take to cultivate and be certified to the Tathagata's Nirvana? You must exterminate the sexual desire which is intrinsic to both body and mind, then get rid of even the aspect of extermination. At that point you have some hope of attaining the Buddha's Bodhi. What I have said here is the Buddhas' teaching. Any explanation counter to it is the teaching of Papiyan(demon king)."

"Further, Ananda, if beings in the six paths of any mundane world had no thoughts of killing, they would not have to a undergo a continual succession of births and deaths. Your basic purpose in cultivating Samadhi is to transcend the wearisome defilements. But if you do not renounce your thoughts of killing, you will not be able to get out of the dust. Even though people may have some wisdom and the manifestation of Dhyana Samadhi, they are certain to enter the path of spirits if they do not cease killing. At best, they will become ghosts of great strength; on the average, they will become flying yakshas, ghost leaders, or the like; at the lowest level, they will become earth-bound rakshasas. These ghosts and spirits all have their followers. Each claims that he has accomplished the Unsurpassed Way. After my Nirvana, in the Dharma-ending Age, these hordes of ghosts and spirits will abound, spreading like wildfire as they argue that eating meat will bring one to the Bodhi Way. Ananda, I permit the Bhikshus to eat five kinds of pure meat. This meat is actually a transformation brought into being by my spiritual powers. It basically has no life-force. You Brahmans live in a climate so hot and humid, and on such sandy and rocky land, that vegetables will not grow; therefore, I have had to assist you with spiritual powers and compassion. Because of this magnanimous kindness and compassion, this so-called meat suits your taste. After my extinction, how can those who eat the flesh of beings be called the disciples of Shakya? You should know that, even if these meat-eaters may enter the heart-open state similar to Samadhi, they are all great Rakshas. When their retribution ends, they are bound to sink into the bitter sea of birth and death. They are not disciples of the Buddha. Such people as these kill and eat one another in a never-ending cycle. How can such people transcend the Triple Realm? "

"When you teach people of the world to cultivate Samadhi, they must also cease killing. This is the second clear and decisive instruction on purity given by the Tathagatas, the Buddhas of the Past, the Bhagavans. Therefore, Ananda, if cultivators of Dhyana Samadhi do not stop killing, they are like one who stops up his ears and calls out in a loud voice, thinking that no one hears him.. He tries to cover up the sound, but only makes it greater. Pure Bhikshus and Bodhisattvas who practice purity will not even step on grass in the pathway; even less would they pull it up with their hands. How could anyone with great compassion consume the flesh and blood of beings? Bhikshus who do not wear silk, leather boots, furs, or down, whether imported or found locally, and who do not consume milk, cream, or butter, can truly transcend this world. When they have paid back their past debts, they will not have to re-enter the Triple Realm. Why not? When someone wears anything taken from a living creature, he creates relationships with the creature, just as when people ate the hundred grains, their feet could not leave the earth. Both physically and mentally one must avoid the bodies and the by-products of beings, by neither wearing them nor eating them. I say that such people have true liberation. What I have said here is the Buddhas' teaching. Any explanation counter to it is the teaching of Papiyan(demon king)."

"Further, Ananda, if beings in the six paths of any mundane world had no thoughts of stealing, they would not have to undergo a continuous succession of births and deaths. Your basic purpose in cultivating Samadhi is to transcend the wearisome defilements. But if you do not renounce your thoughts of stealing, you will not be able to get out of the dust. Even though people may have some wisdom and the manifestation of Dhyana Samadhi, they are certain to enter a deviant path if they do not cease stealing. At best, they will become spirits; on the average, they will become evil ghosts; at the lowest level, they will become deviant people who are possessed by various sprites. These deviant hordes all have their followers. Each claims that he has accomplished the Unsurpassed Way. After my Nirvana, in the Dharma-ending Age, these evil and deviant entities will abound, spreading like wildfire as they surreptitiously cheat others. Calling themselves good knowing advisors, they will each claim that they have attained the Unsurpassed Dharma. Enticing and deceiving the ignorant, or frightening people out of their wits, they disrupt and lay waste to households wherever they go."

"I teach the Bhikshus to beg for their food according to where they are, in order to help them renounce greed and accomplish the Bodhi Way. The Bhikshus do not prepare their own food, so that, at the end of this life of transitory existence in the Triple Realm, they can show themselves to be Once-returners who go and do not return. How could thieves put on my robes and sell the Tathagata, saying that all manner of karma one creates is just the Buddha-Dharma? They slander Bhikshus who have left the home life and taken the complete precepts, saying that they belong to the path of Hinayana(Small Vehicle). In this way, they confuse innumerous beings, causing them to go astray, until they fall into the Unintermittent Hell."

"After my Nirvana, I affirm that Bhikshus who have a decisive resolve to cultivate Samadhi, and who before the images of Tathagatas can light an oil lamp in their bodies or burn off a finger, or burn even one incense stick on their bodies, will, in that moment repay their debts from beginningless time past. They can depart from the world and be forever free of outflows. Though they may not have instantly understood the Unsurpassed Enlightenment, they will already have firmly set their minds on the Dharma. If one does not practice any of these token renunciations of the body on the causal level, then even if one realizes the unconditioned, one will still have to come back as a person to repay one's past debts, exactly as I had to undergo the retribution of having to eat the grain meant for horses."

"When you teach people of the world to cultivate Samadhi, they must also cease stealing. This is the third clear and decisive instruction on purity given by the Tathagatas, the Buddhas of the past, the Bhagavans. Therefore, Ananda, if cultivators of Dhyana Samadhi do not cease stealing, they are like someone who pours water into a leaking cup hoping to fill it. He may continue for as many eons as there are atoms of universe, but, in the end, the cup still will not be full. If Bhikshus do not store away anything else than their robes and bowls; if they give what is left over from their food-offerings to hungry beings; if they put their palms together and make obeisance to the entire great assembly; if when people scold them they can treat it as praise; if they can sacrifice their very bodies and minds, giving their flesh, bones, and blood to living creatures; and if they do not repeat the non-ultimate teachings of the Tathagata as though they were their own explanations, misleading those who have just begun to study; then Buddhas certify that they will attain true Samadhi. What I have said here is the Buddhas' teaching. Any explanation counter to it is the teaching of Papiyan(demon king)."

"Ananda, although beings in the six paths of any mundane world may not kill, steal, or lust either physically or mentally, these three aspects of their conduct thus being perfect, if they tell various major lies, then the Samadhi they attain will not be pure. They will become demons of love and views and will lose the seed of the Tathagata. They claim that they have attained what they have not attained, and that they have been certified when they have not been certified. Perhaps they seek to be foremost in the world, most venerated and superior people. They announce to their audiences that they have attained the fruition of a Shrotaapanna, of a Sakridagamin, of an Anagamin, of Arhatship, of the Pratyekabuddha Vehicle, or the various levels of Bodhisattvahood up to and including the Ten Bhumi(stage)s, in order to cause others to revere and repent in front of them and because they are greedy for offerings. These icchantikas destroy the seeds of Buddhahood just as surely as a tala-tree is destroyed if it is chopped down. The Buddha predicts that such people cut off their good roots forever and lose their knowledge and vision. Immersed in the sea of the Three Sufferings, they cannot attain Samadhi."

"I command that after my Nirvana, Bodhisattvas and Arhats appear in response-bodies in the Dharma-ending Age, and take various forms in order to rescue those in the cycle of rebirth. They should either become Shramanas, white-robed laypeople, kings, ministers or officials, virgin youths or maidens, and so forth, even prostitutes, widows, profligates, thieves, butchers, or dealers in contraband, be confreres of these kinds of people, praise the Buddha Vehicle and cause them to enter Samadhi in body and mind. But they should never say of themselves, 'I am truly a Bodhisattva'; or 'I am truly an Arhat,' or let the Buddhas' secret cause leak out by speaking casually to those who have not yet studied, other than at the end of their lives and then only to those who inherit the teaching. Otherwise, aren't such people deluding and confusing beings and indulging in gross false claims?"

"When you teach people in the world to cultivate Samadhi, they must also cease all lying. This is the fourth clear and decisive instruction on purity given by the Tathagatas and the Buddhas of the past, the Bhagavans. Therefore, Ananda, one who does not cut off lying is like a person who carves a piece of human excrement to look like chandana, hoping to make it fragrant. He is attempting the impossible. I teach the Bhikshus that the straight mind is the Way-place and that in all aspects of their practice of the Four Majestic Deportments they should avoid falseness. How could they claim to have themselves attained the Dharmas of a superior person? That would be like a poor person falsely calling himself an emperor and thereby bringing about his own execution. Much less should one attempt to usurp the title of the Dharma King. When the cause-ground is not true, the effects will be distorted. One who seeks the Buddha's Bodhi in that way is like a person who tries to bite his own navel. Who could possibly succeed in that?"

"If the Bhikshus' minds are as straight as bow-strings, and they are true and real in everything they do, then they can enter Samadhi and never be involved in the deeds of demons. I certify that such people will accomplish the Bodhisattvas' Unsurpassed Knowledge and Enlightenment. What I have said here is the Buddhas' teaching. Any explanation counter to it is the teaching of Papiyan(demon king)."
The above-mentioned are so important if one wants to attain Nirvana or stop the cycle of incarnation.

Saturday, November 9, 2013

Buddha’s teachings can resolve today’s conflicts

Buddha’s teachings can resolve today’s conflicts too – President at UN Vesak Day

The teachings of the Buddha are relevant today as they were twenty six centuries ago. If the leaders of our modern world are to embrace this advice, many of today’s conflicts, both domestic and international, could be resolved for the benefit of mankind, said President Mahinda Rajapaksa, addressing the United Nations Day of Vesak celebrations, in Bangkok today ( June 2).

“Justice and the Rule of Law are not alien concepts for those of us who from our childhood are nurtured by the doctrine of Buddha. These are, therefore not concepts that need to be preached to the converted,” the President said.

Here is text of President Rajapaksa’s address:

Most Venerable Sirs,

Most Venerable Prof. Phra Dharmakosajarn, President, International Council for Day of Vesak

Your Excellency, Yingluck Shinawatra, Prime Minister of the Kingdom of Thailand

Your Excellency, Yongyoot Wichaidit, Deputy Prime Minister of the Kingdom of Thailand

Dr Noeleen Heyzer, Under Secretary General of the United Nations and Executive Secretary of the UN - ESCAP

Venerable Sirs, Excellencies,

Ladies and Gentlemen,

It is a great joy to be amongst you today as we celebrate the United Nations Day of Vesak, here in Bangkok. At the very outset, allow me to thank the Royal Thai Government, United Nations and the International Council for Day of Vesak, for the organization of this event, and also for the recognition given to this most important day in the Buddhist calendar.

As the year of the Two Thousand Six Hundredth (2600th) Sambhuddathwa Jayanthi, comes to an end, I am not here simply as the Head of State of my country, but as a proud custodian of a tradition that has been passed down from one leader to another for centuries – as a protector and promoter of the Buddha Sasana. This has been the sacred duty of every Sri Lankan leader since time immemorial. I am humbled by this historical responsibility.
It is with much appreciation that I recall here the historical role played by Thailand, our host today, throughout the centuries, to ensure the wellbeing of the Buddha Sasana. One such occasion was 259 years ago, when Upali Maha Thera from Thailand, arrived in the last kingdom of Sri Lanka, Kandy, in the year 1753 to reinstate the higher ordination of Upasampada. We in Sri Lanka and the Buddhist world at large owe a debt of gratitude to the Thai people for having preserved the sublime teachings of Sakyamuni Buddha in its purest form.
Venerable Sirs, Excellencies, ladies and gentlemen,

Buddha exhorted virtues of a righteous ruler, describing the Dasa Raja Dhamma or the ten-fold righteous rules of good governance as follows:

I quote in Pali:

Danang Silang Pariccagang

Ajjavan Majjavan Thapang

Akkodho Avihim sa cha

Khanti cha Avirodhata’’ (unquote)

“A righteous ruler will be: generous and charitable, of high morality, willing to sacrifice, honest and of high integrity, Kind and gentle, having austerity in habits, practicing non-hatred and non-violence, patient and tolerant and showing non-enmity.”

Even as children we are taught that when a ruler of a land carries out his or her administration in accordance with the Dasa Raja Dhamma, or the ten-fold righteous rules of good governance, both the ruler and the ruled will prosper and be invincible. Through these noble virtues the Buddha has advised on an array of aspects of governance, in which are incorporated all the seemingly modern concepts of democracy, justice, human rights and the rule of law; those very values that we today perceive to be the foundations of a free and democratic society.

These teachings of the Buddha are relevant today as they were twenty six centuries ago. If the leaders of our modern world are to embrace this advice, many of today’s conflicts, both domestic and international, could be resolved for the benefit of mankind. Justice and the Rule of Law are not alien concepts for those of us who from our childhood are nurtured by the doctrine of Buddha. These are, therefore not concepts that need to be preached to the converted.

Venerable Sirs, Excellencies, Ladies & Gentlemen,

Sakyamuni Buddha declared the basics of human rights thousands of years ago. The only classification of human beings according to Buddha is based on the quality of their moral conduct.

The Buddha condemned the caste system and recognized the equality of people, spoke on the need to improve socio-economic conditions, recognized the importance of a more equitable distribution of wealth among the rich and the poor, enhanced the status of women, recommended the incorporation of humanism in government and administration, and thought that a society should not be run by greed but with consideration and compassion for the people.

As per the teachings of the Buddha, the differences among men are made not by birth or the labels that are given through chance or choice, be it race, religion, nationality or any other, but by deed, by what they do.

Buddha preached:

(I Quote)

Najachcha Vasalo Hothi

Najachcha Hothi Brahmano

Kammana Vasalo Hothi

Kammana Hothi Brahmano (unquote)

This means that:

“Not by birth is one an outcast, not by birth is one a Brahmana. By deed is one an outcast, by deed is one a Brahmana”.

As the world comes together in the contemporary era, driven by technology, economic integration and people to people contacts, we are also witnessing a simultaneous fragmentation of groups, attempting to differentiate themselves from the rest of humanity. Instead of diversity being celebrated and cherished to create broader solidarity of ethnic, religious and ideological differences, it has increasingly become a source of conflict.

Different nations, ethno-religious groups and communities are competing over land, economic resources and political space, destroying solidarity and the need to establish a sense of common humanity. Religion, unfortunately, is becoming one of the fundamental forces of this division. Instead of being a great unifier and a source of spiritual enrichment, organised religion is increasingly becoming a tool in the hands of extremists, to create divisions among fellow humans, and in extreme cases to invoke violence against other groups.

We, as Buddhists have a responsibility to arrest this dangerous development. We, in Sri Lanka take pride that different communities, following diverse religious faiths, have lived in harmony for many centuries. Even while separatist terrorists attempted to heighten religious sentiment through devastating attacks on places of most venerated religious worship, our people maintained their unity and harmony.

In 1987, terrorists massacred dozens of hapless and innocent pilgrims at the Jaya Sri Maha Bodhi, grown from a sapling of the sacred of the Ficus Religiosa tree under which Buddha attained enlightenment. These same terrorists killed 33 Buddhist monks in June 1987 in Aranthalawa, and over a hundred Muslim worshipers at Kattankudi, in 1990, both in Eastern Sri Lanka. In 1998, they bombed the Sri Dalada Maligawa, the Temple of the Sacred Tooth Relic, one of the most venerated Buddhist shrines in the world.

In August 2005, the terrorists also assassinated the then Foreign Minister of Sri Lanka, Lakshman Kadirgamar. I take a few moments to reflect on the enormous contribution made by the late Lakshman Kadirgamar for getting the Day of Vesak declared as a UN event, and his instrumental role in the passing of the UN Resolution in February 2000 that recognised Vesak as the most sacred day for Buddhists all over the world.

Yet through all these provocations, the people of Sri Lanka refused to be drawn into religious conflict. The age old tradition of respecting each other’s faiths prevailed over monstrous attempts by terrorists to sow the seeds of religious division.

The superiority of one individual or a group of people or community, therefore, is not through a particular divine right or by virtue of their birth, but by their actions. The manner in which one group conducts itself will determine whether it is worthy of a higher or lower label. Such words of wisdom are of paramount value in today’s context, where certain nations and groups have endeavoured to preach and lord over others by virtue of their given labels -- super power, regional power, economic power etc. It is by the conduct of these nations that they must be judged and be determined whether they are superior to another.

Venerable Sirs, Excellencies, Ladies and gentlemen,

As we celebrate the Day of Vesak, I wish to invoke that universal power of Metta or loving kindness, as approximately translated into the English language. The vice of anger and hatred that leads to many a conflict and heartache across the globe, can be subdued through the power of loving kindness.

Let us spread that message of peace to all corners of the globe, let the light of Buddhism shine and quell the darkness of ignorance, and,

May all beings be happy, and may the Noble Triple Gem Bless you all.

Thank you.

Friday, November 8, 2013

Buddha teaching Stop killing now

Namoamituofo. If We want to live longer and have the good health. The secret is giving true love to all animals. We are all part of the universe, the only difference is that we are more intelligent than them. Being more intelligent not mean we can bully these stupid one. Remember they do not want suffering also. If we kill them, our life will not go smoothly for sure but this statement only the awaken one and Buddhists, hindu or some other religion know. Do not kill them and we will be blessed. Because we never create fear for them, we will be ready live in peace. Do not kill animals mean giving peace for animals. This is the great contribution.Stop killing can lead us to have peaceful life, stop eating animals, we will be more healthy. All are one. We treat animals with compassion because we are all brothers, sisters. If we kill them, next life when we become animals, we will get killed. Why we want to kill them? We will be truly blessed if we adopt the buddha way of living-the pure and normal life style. Time to wake up and stop all suffering.
Buddha has many followers in this world because the teachings are ready peaceful. Not even one ant we can kill, Buddha just simply told us the reality of universe. Furthermore, Buddha told us to have enlightenment, we need to stop all desires and do not follow the abnormal ways that human beings do.
Yes, to go back to the original mindset, we need to learn how to attain it. 
Remember: To prevent get killed, we need to stop killing. With unconditional kindness to all type of animals, then we will be respected. If not, we have to pay back sooner and later, this is just the truth. Who know? Only the truly wise one know.

Thursday, November 7, 2013

Buddha teaching Master Chin Kung in SriLanka Buddha talk

Master Chin Kung is now sharing his wisdom in the SriLanka girl school. Yes, Master Chin Kung had already reached SriLanka to give talk about Buddhism. Master Chin Kung was invited by SriLanka's President to give Buddha teaching for one month. I hope SriLanka can become the model peaceful country that all different group, different faiths can live harmoniously, happily. All help each others regardless of what races, religions....This not wealthy country stress the importance of quality life, simply and fulfilling life. that people have the happy, healthy life. Yes, SriLanka can bring hope to the whole world. I am now enjoying the live talk Singapore time 12pm to 2pm.From 29-May-2013 onwards, We have the golden chance to hear Master Chin Kung Buddha talk and great advice to all human beings. I personally will watch the live show at below link for one month. On 29 May 2013, Master chin kung told us how to have happy life. His own experiences is to have clean heart, eat vegetarian food and help others through sharing his thought of happy living. Master Chin Kung is now 87years old and these few days, he tirelessly give lectures to enlighten human beings 4hours everyday. Many people are benefiting from his teaching. Even Malaysia Prime Minister Najib Razak like to listen to his advice. Master Chin Kung united 9 religions in Singapore at year 2000. In year 2005, he spread  the  traditional teaching in his home town China Anhui province, within one year, people there became very cultured, good manners and the occurrence was presented in united nation. Now, he have sucessfully united many religions in Australia Toowoobai.   Today there is the live broadcast here Master Chin Kung in SriLarnka Buddha talk 

Wednesday, November 6, 2013

Buddha teaching: Peter Morrell on detachment

Peter Morrell is the good Buddhist and he knows the path of non-attachment or detachment. We can see his web link  Peter Morrell
Let's see some of Peter Morrell's view on non-attachment
Trying to be a good Buddhist in the modern world is not easy; there is much that conspires against one on every side. Out of all the various concepts of the Buddhist faith, only two or three really stand out as central and dominant. In this respect, I suppose impermanence, bliss and compassion stand out to me as being really central ideas, about which much else revolves peripherally. Karma and rebirth are both concepts Buddhism has taken from Hinduism.
It is hard to find one axiom within Buddhism that illustrates this fact so well, as that of non-attachment. It sums up the whole religion in so many ways and serves to illustrate the theme of how hard it is to be a good Buddhist. In recent days I have found myself increasingly contemplating how central and important non-attachment is, and have therefore chosen to write about it quite spontaneously as an abiding theme, which acts much like a key to many other aspects of Buddhist philosophy and its application to life.
‘Attachment is the origin, the root of suffering; hence it is the cause of suffering.’ [1]

The starting point can be how difficult it is to be a good Buddhist. It is difficult for many reasons, but chief among them is the way most people view this world. To me, it is a fleeting thing, ever-changing and I am aware every day of its transient nature. Every day I think of death in general, danger and uncertainty, like that very day I could die, it could be my last. These are not idle dreams; they occur as serious thoughts all the time. I check my life for danger as I wake up; check myself over for symptoms of impending illness; check my mind for bad thoughts and review critically all my recent interests and activities to see if everything is OK. I check my motives for doing or saying things. I correct my wrongs and right any errors if I can. In this way I have become deeply habituated over many years now in following a certain inner path, a certain practice, if you like. It is a certain way of engaging with the world.
This daily practice of mine is entirely rooted in Buddhist principles. I would have it no other way. It is what passes for my religion and has been for over thirty years. I have no problem with it, have resolved myself to it and commit myself to it wholeheartedly. It has given me great pleasure and I have learned all I know about life, people and the world from its teachings. I feel as though I am firmly embedded in it, enveloped comfortably in it as a world view and would fey adopt any other set of ideas to live by.
It is difficult to be a Buddhist, chiefly because the rest of humanity does not approach life like this. Two overwhelming internal forces largely drive the rest of humanity: desire and hatred. Everything people do - virtually - can be reduced to these two strong impulses. Almost everything they say and do, most of the interests they pursue and most of their speech and activity are motivated by and absorbed into whom they like, what they like, and what they hate. Thus, they are strongly pulled towards what they like and repelled from what they hate. We are all like this. I include myself in this stream of people I am talking about. I do not exclude myself or raise myself up onto some morally superior holier-than-thou dais. I am much of the time just as absorbed by this as anyone else. Nevertheless, it is useful to know this and to carry this idea around with one inside every day. It leads to many insights almost on a daily basis and can lead one to moderate the excesses of one’s attractions and repulsions. It allows one to understand what one is looking at in the world.
We look at people and lament their selfishness, without realising that we are just the same. We lament their hating this and wanting that, without realising that we are just the same. Therefore, compassion and love arise from this awareness, as it pulls us all together as human beings. We are all selfish and hate this and want that; this is our nature. Knowing this gives us a great basis for forgiveness, love and compassion for just about anyone. Any ‘wrong’ people do is based upon desire or hate, and thus knowing that we all share these passions, make it easier to accept and forgive such ‘wrongs’. They can be distinguished only in their degree of wrongness, but they all share the same basis; thus no-one is more deserving of forgiveness, than anyone else. No ‘sin’ is worse than any other is: they all derive from the same desire and hate.
‘ is said that as long as one is in cyclic existence, one is in the grip of some form of suffering.’ [2]

To know that we are all based in desire and hatred is to know humanity in all its strengths and weaknesses. It is true to say that you do not know someone very well until you know what they really like, what they most earnestly desire or hate. Moreover, it is true. For the most part, people are simple beings, driven mostly by these two forces. We want this and we don’t want that. That is how we move through life drifting towards one desire after another and away from one hatred to another. In this way, our life evolves [or stands still] and then we die. We experience pleasure and pain continuously in varying degrees and in varying forms, some coarse and some subtle, but that is the pattern of our lives, of everyone’s life. It is observably so and how things actually are. Buddhism is a religion based upon a profound view of how people actually are.
‘Non-attachment...views desire as faulty, thereby deliberately restraining desire...’ [3]

Yet to be a Buddhist is to cultivate detachment, a separation from all this, to view the world as less enticing and less permanent, to be detached from its pains as much as its pleasures. This is the fundamental essence of how a Buddhist lives, tasting the pleasures and pains infrequently, cultivating a sort of detachment as if you are holding the world at arms length slightly and looking askance at it. Buddhists can apprehend the general unsatisfactoriness of life. We can see that much work needs to be done on ourselves. The nature of the world cannot be changed, but the nature of ourselves can. That is where the work sits.
Like so many aspects of Buddhism, the view of non-attachment arises to some extent from the core experience of Buddha’s enlightenment. Like impermanence and bliss, non-attachment is a basic aspect of his experience. It can be seen as a part either of the fruit or a part of the path; or indeed, both. It is an aspect of both. It is an aspect of the Buddhist path to gaining enlightenment, and it is at the same time an aspect of the behaviour of a Buddha. It arises from the enlightenment experience, primarily as a reaction towards the nature of impermanence. Because things are impermanent, so it behoves one to deal with this fact. It is the way things are. Inescapably, this is how life is: nothing is permanent, everything changes and will disappear. Knowing this changes our perception of the world and the priorities we find in being here. One reaction, therefore, is to view the world somewhat sceptically, in a nonchalant and detached manner. Knowing that someone you love is going to die, changes your love for them somewhat. Knowing you will pass from this world, and never be seen again, inevitably changes your love for it; your attachment to it is correspondingly diminished by this knowledge. This forms one basis for non-attachment.
‘...when you have attachment to, for instance, material things, it is best to desist from that activity. It is taught that one should have few desires and have satisfaction - detachment - with respect to material things...’ [4]

Every day we see things we like, people we like, foods we like, and attractive things we would like to buy or share our lives with. To fill our lives with these things we love seems natural, but in truth, it is path to pain, and not to peace. If given complete freedom, we would most certainly get rid of certain things in our lives that we dislike, certain objects and certain people. We would shoo them all out of our lives, if we could, if we had the choice, because we do not like them. In addition, we would fill our lives with pleasant things, nice people, beautiful persons who we enjoy and who we like the look and feel of. This is what we would all do if only we could, if we had the chance and freedom. Instead, we suppress some of our great desires to remain socially acceptable and decent, and suppress also some of our aversions. In this way, we manage to remain in a socially acceptable bandwidth of normality and accepted conduct.
Those who do not accept these norms become deviants and criminals and come to occupy a subculture that has rejected the norms of society. >From a purely Buddhist perspective, that is a painful and unhappy path to follow, as it leads to misery and friction with others almost daily. If the aim of life is to become content and happy, then there are certain rules we must follow, one of them being to acknowledge the fundamental social nature of all human beings. Therefore, to turn your back on society inevitably leads to great pain and loneliness. This increases one’s suffering and that cannot be a good path to follow.
One attitude towards life is therefore to keep active desires and hatreds dampened down like fires, which could at any moment, and with only a few puffs, be suddenly set blazing up again. That is the nature of mind. This is how we are. It is how we behave. The Buddhist view is slightly different, as it is to work through this manifestly unsatisfactory way of living - of being little more than a slave to these impulses - and to try and become more detached, more neutral, less engaged with those alluring things we want, and less averse and enraged by the things we dislike.
‘...the sense of an object as being attractive, unattractive, or neutral...feelings of pleasure, pain, or neutrality arise. Due to such feelings, attachment develops, this being the attachment of not wanting to separate from pleasure and the attachment of wanting to separate from suffering...’ [5]

Non-attachment gives us the much-needed space to contemplate what we want and what we hate so as to more fully reflect upon whether these things we love or loathe will truly bring us the pain or pleasure we believe they contain. By reflecting in this way we can choose what to do and what not to do - it puts the brakes on to some degree. It is a path of abstention most of the time because it recognises the fundamental unattractiveness of most things. Excess pleasure leads to pain and thus on reflection there is little that is worth enjoying to excess. This is the dominant theme. Non-attachment can therefore be seen as the general antidote for all excesses and indulgences. It attempts to wake us up to the actual state of things and provides us with a kind of barrier to place between ourselves and the world we engage with. It dampens our drives and cools our passions in order to reflect on what is or is not a good path to follow. It forces us to contemplate the probable consequences inherent in every action we are considering. Overall, Buddhists wish to choose actions that will increase happiness for all and reduce suffering for all. Actions, words and thoughts can therefore be graded into those that increase happiness and those that do not. Those that do not are either neutral or they are harmful to self or others.
‘...the mental factor of desire...accompanies the perception of an attractive object...’ [6]

The Buddhist view is to try to dampen and work through our innate urges. It is to build a more peaceful inner world, that does not indulge these selfish impulses, but which constructs a more compassionate viewpoint, a still centre. Over the last ten or 15 years I have become accustomed to this approach and it amazes me some days how successful I have become in cultivating this detachment and I have set up sort of internal alarm systems to stop me going beyond certain limits with food, drink and the alluring things of the world. It is hard work and boring work, but it is a task I have set myself, which has now become entrenched. What alternative is there? There is no other method of restraining these impulses and restrained they must be, if we wish to achieve some modicum of spirituality.
It is useful work and hard work, but one must be ever watchful in the hope that one dies a better person, that one can look back at ones life and remind oneself how there have been certain improvements and that one has become a better person, a more detached, more controlled and more compassionate person. My aim is to die peacefully and to truly regard my life in its entire vicissitudes, and see it as successful in this sense of it being better than it was and that I die a more rested and more contented person than I was before. I hope that is the case and wish it to be so. I take daily action to build that type of future for myself. I call that a Buddhist path and so I would call myself a Buddhist, one who tries constantly to be kind and happy, to be restful and contented as far as is possible, and also to look back at the many positive things I have done and to truly know that I have improved and become a better person. A better person with fewer desires, with less hatred and filled with more compassion, more peace, more love and more contentment than I had before.
If I can measure my life at all, this is how I would choose to measure it. Moreover, what progress there has been, if any, I would measure precisely in those terms. If I am less desirous, more contented, less hateful, more loving, more peaceful, more contented, then I can die happy. That is the nature of non-attachment, a path worth cultivating. In terms of being selfish or being kind, I would say I am kinder. In terms of being more loving, I would say I have moved a long way. I am much more compassionate than I ever was. In terms of anger, I have done much work, and can truthfully say that I rarely get angry and try to remove the poison of anger from my mind and my life. In terms of hatred, I have worked hard to purge it from my life. I feel lucky to never have been a very hateful person; unforgiving at times, but not hateful. In terms of desire, I have made some limited progress, though I would be a liar if I said I desire nothing. Much work needs to be done on this, but some discernible progress has been made. Thus, in all these ways, I do consider myself to be a good Buddhist, and to have successfully cultivated a form of non-attachment in my life, which works for me.
In all these ways, I therefore do view this world with little real interest. I am detached much of the time. I do know that I will one day die, and though I do not wish it, I have come to accept it. I try to see every day as my last. Every day I try to be kinder and more compassionate and to play down the negative forces within me. Every day I try to be a better person and to be less desiring, less hating, less judging of others and to feel myself closer to humanity as a whole, and all living things. This is the way I have chosen to live. I do consider it to be a religious life, a good life and a life worth living. In small ways, I do believe it has been successful.


[1] The Dalai Lama at Harvard, 1988, Snow Lion USA, p.37
[2] ibid., p.48
[3] ibid., p.76
[4] ibid., p.153
[5] ibid., pp.86-7
[6] Geshe Lhundup Sopa & Jeffrey Hopkins, Cutting through Appearances: Practice and Theory of Tibetan Buddhism, 1989, Snow Lion, USA, p.188