Saturday, 31 October 2015

Trees

We can learn Dhamma from trees. A tree is born due to a cause, and it grows following the course of nature until it buds, flowers and bears fruit. Right here the tree is discoursing Dhamma to us, but we don't understamd this. We're unable to bring it within and contemplate, so we don't know hat the tree is teaching us Dhamma. The fruit appears and we merely eat it without investigating : Sweet, sour or bitter, it's the nature of the fruit. And this is Dhamma, the teaching of the fruit. Then the leaves grow old, they wither, die and fall from the tree. All we see is that the leaves have fallen down. We step on them, we sweep them up, that's all. We don't know that nature is teaching us. Later on, the new leaves sprout, and we merely see that, without taking it further. This is not the truth that is known through internal reflection.


If we can bring all this inward and investigate it, we will see that the birth of the tree and our own birth are no different. This body of ours is born and exists, dependent on conditions, on the elements of earth, water, wind and fire. Every part of the body changes according to its nature. It's no different from the tree. Hair, nails, teeth and skin, all change. If we know the things of nature, then we will know ourselves.

(The Teachings of Ajahn Chah)

Friday, 30 October 2015

【打瞌睡的禪師】

有一位妙高禪師非常的精進,但修行打坐時經常會打瞌睡,為了讓自己能超越打瞌睡的修行障礙,於是,只要打坐修行就會到懸崖邊打坐。
有一天,妙高禪師如往常一般到懸崖邊修行打坐,但是仍然還是打起瞌睡來,結果不小心掉下了懸崖。

當禪師墜崖時,忽然感覺到有人把他接住了,還安然地將他放回原來打坐的地方,此刻,妙高禪師問說:「是誰救了我?」
這時空中現聲:「韋馱護法」,妙高禪師心想:「我的修行功德真的很大,韋馱護法才會救我。」

因此,心中起了傲慢的心,韋馱護法知道說:「你起了傲慢之心,往後二十世都不再護你的法。」

禪師聽到之後感到羞愧,起了慚愧心,然後又繼續精進修行。不料,又和往常般地睡著了,這時又不慎掉下了懸崖,當禪師快要墜落到地上時,心想這次應該真的死定了,不過,這一回仍然有個人又救了禪師上來,妙高禪師說:「是誰救了我?」

空中又現聲:「韋馱護法」。

妙高禪師說:「你不是二十世不再救我了嗎?」韋馱護法說:「因為你起了懺悔心,懺悔的力量很大。


Thursday, 29 October 2015

【學佛Q&A】問:念佛,要如何念?

答:如何念佛?有兩大類:一是散心念,二是專心念。前者可在任何時間的任何場合,以出聲念或心中默念,甚至一邊跟人談話一邊照常念佛。至於後者是剋期取證的念佛法,在特定的專修期間所修的方法,通常用連續念、高聲念,自聽其聲念,印光大師則勸人用數數念,數數與計數不同,計數是用念珠計算,數數是每念一句佛號默數一個數目,念至十句,數到第十,再從第一數起,如是周而復始,便會達到專注的效果。念佛念至「一心不亂」的狀況,必定是專心念佛而非散心念佛。
本文摘自《佛教入門》一

Wednesday, 28 October 2015

Anger

To control anger, the first step is becoming aware of it. With practice, we can learn to recognize the signs and take action before our feelings escalate. As soon as we notice that we are getting angry, we pay total attention to the feeling without trying to justify it. Anger grows when we remember past events, dwell on present situations, and imagine what might happen in the future. Instead, we use what we have learned about mindfulness to put out the fire. We think, “Anger is an unpleasant feeling. it has arisen in dependence on causes and conditions. Everything is impermanent. When these factors disappear, the unpleasant feeling will also disappear.”
Bhante Henepola Gunaratana. 
The Four Foundations of Mindfulness in Plain English (Page 94). 
Wisdom Publications (2012).

Tuesday, 27 October 2015

"Awakening" - Buddhism Sand Art by Singapore Sand Artist Lawrence



"Awakening" - Buddhism Sand Art by Singapore Sand Artist Lawrence




Monday, 26 October 2015

Cultivation 修行

Cultivation is not necessarily conduct in the shrine hall only; everyday, every time n every hour must be involved in cultivation.

Our cultivation must be developed as a habit! This does not mean that we have to go to the shrine hall to develop it as a habit, but slowly apply the teachings into our daily life.

Cultivation must be done n developed naturally, peacefully n continuously as a habit, only in this way, we can developed a genuine cultivation mind.

So, we should not give cultivation a time limits. We must cultivate 24 hours a day, every time, every minute.

- Galwang Karmapa   


修行,不一定就是在佛堂中;
每天、每時、每刻都在修行中。

我們修行,一定要養成習慣!這不是說,要到佛堂裡面去養成習慣,而是要在每天的生活當中、工作當中,一步一步去運用這些修行的心得,慢慢、慢慢把它培養出來,把本來就在心裡的東西,展現、培養出來,這樣你到了佛堂裡面,就有感覺喔。 


修行要自然、要平靜,要不斷不斷地去習慣,不斷、不斷地去培養,這樣,我們才能真的生出一種修行的心。 

所以,我們不要把修行變成是一種有時間性、階段性的工作,像上班、下班這樣來對待修行。一天二十四小時,每天、每時、每刻都在修行中。 

大寶法王噶瑪  


Sunday, 25 October 2015

佛教 【Q & A】 問:何謂修行?

答:所謂修行,簡單的說,就是修正自己身體、語言、行為的偏差,通過任何方法而達成這個目的,就是修行。所以,上述如誦經拜懺、吃素禮佛,這些作法的確可以讓我們得到身心的平靜安定,因此,它也是修行的方法之一,但不是修行的目的,這要弄清楚才行。

經典教導我們修行的方法,知道方法、熟悉方法,還要一步一步確實的去做,才能得到修行的利益;如果在日常生活、工作之間,還是跟以前一樣,動不動就怨天尤人、牢騷滿腹,那表示吃素誦經只做了表面工夫,對於修正自己的習氣、行為和觀念都沒有絲毫的益處。

我們要轉變行為和觀念,就是把貪、瞋、癡、慢、疑這些毛病改正過來。與人相處的時候,除了要用慈悲心、包容、寬恕別人的錯誤;同時,還要發揮自己的聰明才智,將成果奉獻給眾人,隨時隨地能運用理性和智慧,解決各種煩惱。所以,一個修行深厚的人,非但對自己有利益,他的行為舉止也一定能嘉惠他人。

所以,修行就是徹底改變自己的習氣,讓自己做一個有理性、有智慧的人。改變自己面對環境的心態,那麼,再惡劣的環境都可以泰然處之;這樣不但可以讓自己身心安樂,也可以幫助身邊的人開發內在智慧,得到身心安樂。這就是修行。

本文摘自《人行道》一書

Saturday, 24 October 2015

【修福報的十種方法】

第一、孝親;

第二、戒邪淫

第三、素食;

第四、持戒;

第五、常懷恭敬心;

第六、唸佛、拜佛

第七、支持慈善、正知正見網站;

第八、常發善願、常常回向;

第九、忍辱;

第十、時時懺悔。


----傳喜法師   

Friday, 23 October 2015

【佛學基礎】四弘誓願

菩薩初發心修學佛法,以發願為成佛根本。願有通別之分;通願就是四弘誓願,是每一位學佛者都應發的。別願如觀音菩薩十二大願、阿彌陀佛四十八願等,是學佛者個別而發的。願是凡夫趨向佛果之動力,若沒有願,所修一切皆不能圓滿成就。所以修學佛法首先要立願,由願起行,依行而可得證,行至目的時,願也就圓滿成就了。

菩薩發四弘願,是緣四諦而發,因為發此願時心量廣大,所以稱為弘誓。

第一緣苦諦,因六道衆生,沉淪生死,受無量苦,所以發「衆生無邊誓願度」之願,來度化一切衆生,願一切衆生皆離六道之苦。

第二緣集諦,衆生與我之所以有種種苦,皆因無始以來,積集煩惱,所以發「煩惱無盡誓願斷」之願,拔除一切煩惱得涅盤樂。

第三緣道諦,菩薩既發衆生無邊誓願度之願,然而衆生根性不一,因此對修道途程中的種種法門,都應該修學,所以發「法門無量誓願學」之願,以備作為度無邊衆生之基本。

第四緣滅諦,菩薩發心以成佛為目的,因此對于清靜涅槃佛果菩提,發「佛道無上誓願成」以期克證、圓成目標。所以凡是修菩薩道的,皆依此四弘誓願,作為自利利他的啟導。

文章来源:釋迦牟尼佛(圖片)社团

Thursday, 22 October 2015

【佛教常識】什麼是 “有緣人”

佛法中的有緣人,指的就是聞佛法、思佛法、修佛法,機緣已經成熟的人。佛有三不能,第一不能替衆生轉定業,第二不能渡無緣之人,第三不能渡不信之人。故古德常言:天雨雖寬,不潤無根之草;佛法雖廣,不渡無緣之人。”  佛法中常講 諸行無常,因緣不是一成不變的東西,世上絕沒有一成不變的事物,一切都在運動和發展着,我們只要有一顆渴望真、善、美的心,有着獲得智慧與真理的追求,我們就是 有緣人

當機緣與因果成熟了,自會對佛法生出向往和信任,自然就會被正法接引。無緣不是絕緣,只是待得有緣,一切都是變化的,人的成長和價值取向更是同樣如此。因此,關于有緣無緣,我們也不能以眼下暫有的現象而輕率地下定論。只要我們內心保有對善的向往和追求,不會因為外界的種種不安和輕薄退失對三寶的信心,讓每一個當下的因緣都安住在慈悲喜舍的善緣中

文章来源:釋迦牟尼佛(圖片)社团




Wednesday, 21 October 2015

释迦牟尼佛对儿子的精彩教诲

佛陀的兒子羅睺羅,十幾歲時隨佛陀出家,很調皮,常喜歡說謊作弄別人,但因他的身份很 特殊,因此僧團中無人敢加以糾正,以致日久漸生不良習氣。佛知道後決心加以教訓。

有一天佛命羅睺羅端大盆水洗佛的雙足,洗後就問他說:「這些水可以喝嗎?」 「不,不能 喝。」佛說:「這盆水一旦變髒後就不再受人珍惜,而至被人丟棄。同樣的道理,一個人如 果常常說謊,以後也就不再被人信任,你知道嗎?」羅睺羅聽後立刻覺得慚愧。

佛命他將水倒掉,再問他:「這個盆叫什麼盆?」兒答:「這是洗足盆。」

佛問他:「這個盆可以用來盛水洗米洗菜嗎?」 「沒有人會用它洗米洗菜了。」

佛說:「對。一個人如果心不清凈,言而無信,則永遠不會受人敬重。自甘作賤的人,只能 被人踩在腳下成為低賤的用具,永遠不能被人所重視。你如果不改錯誤的言行,就如同這盆。」 

佛陀說後又用腳將該盆踢到遠處,問羅睺羅:「我現在踢掉這個盆,你覺得可惜不可惜?」 「不大可惜,因為它只是一個粗盆。」

佛陀說:「對。同樣的道理,一個人如不學好,自居下流,令人失望,別人也就不會刻意去 愛惜他。」

佛指著被踢翻而覆蓋著的盆子對羅睺羅說:「現在覆蓋的盆子能裝下水嗎?」 「不行。」

佛陀說:「你現在正如這個盆,心口均不清凈,屢說妄語,顛倒是非,指空為有,指有為 空,一如此盆,不值人疼愛。」

羅睺羅受到佛陀一連串的教訓後,異常羞愧,隨即向佛陀表示衷心的懺悔,今後決心痛改前 非。後來佛陀讚嘆羅睺羅乃「密行無礙第一」。

网络转截   


Tuesday, 20 October 2015

勿起轻慢心(恶言果报,五百世常受狗身)

昔日,有一群商人帶着一只狗到其他國家做生意,行至半途,商人停下來稍作歇息。狗兒趁着商人不留意時,便將放在一旁的肉給刁去吃了。商人發現後,生氣地拿起棍棒將狗兒的腿打斷,並將它丟棄在路旁。此時,舍利弗尊者以天眼看見斷了腿且饑餓不堪的狗兒,便着衣持缽入城乞食,然後以神通力飛至狗兒的身邊,將乞得的食物給它吃。狗兒歡喜地用完食物,舍利弗尊者便為其開示說法。狗兒命終後,則投生至舍衛國的一戶婆羅門家。
 
  一天,這位婆羅門看見舍利弗尊者獨自入城乞食,便上前詢問:尊者沒有沙彌隨行嗎?’ 尊者回答:我沒有沙彌隨行,聽說您有一子,可否隨我出家?’ 婆羅門說:我有一幼兒,名叫均提,待其年紀稍長再讓他跟隨尊者出家修行。’ 等到均提七歲時,婆羅門便帶他到祇洹精舍出家修行。均提沙彌不斷地薰修佛法,精進修行,最後心開意解,證得阿羅漢果。
 
  均提沙彌思惟今生能得遇聖者、悟道證果,必是過去的因緣,便以神通力觀見自己過去世為一只餓狗,蒙舍利弗尊者慈悲救助,今日方能為人並獲聖果。于是均提沙彌發願:我蒙尊者之恩,得以脫離諸苦,今生應當終身隨侍于尊者。’  便終身求作沙彌而不受大戒。 

  當時,阿難尊者見此因緣,請示佛陀:不知此人曾造何種惡行,受此狗身?又曾造何等善根,蒙尊者救助而得解脫?’  佛陀告訴阿難:迦葉佛時,有一群比丘聚集一處修行。當時僧團中有一年少丘音聲清雅且善于梵唄,人皆樂聽;另一位年長比丘音聲濁鈍,不善梵唄,但因功德具足,已得阿羅漢果。這名年少比丘自恃好聲,便嘲笑老比丘的聲音猶如狗吠。老比丘心知年少比丘種下惡果,便慈悲地對年少比丘說:我已得證阿羅漢果,功德悉備。年少比丘自知罪行,心驚毛豎,惶怖自責,便趕緊向老比丘懺悔自己的罪過。

  佛陀告訴大衆:當時的年少比丘就是今日的均提沙彌,由于惡言果報,五百世常受狗身;也因出家持戒清淨的功德,得以見佛而後悟道證果。’  諸大比丘們聞佛所說,歡喜信受,頂戴奉行。

  典故摘自:《賢愚經·卷十三》


  省思

  所謂 誠于中,形于外,我們若心存善念,所言、所行皆是光明,所得果報亦皆如是。年少比丘因輕慢心而造惡口,故五百世墮為狗身;也因持戒修行,悟道證果。所以,一切因果唯心所造,當慎之。


Monday, 19 October 2015

問:「菩薩」是什麼意思?

答:菩薩,這也是梵文的音譯,並且是簡譯,全譯是「菩提薩埵」。它的意思,菩提是覺,薩埵是有情;菩薩,便是覺有情。有情是指有情愛與情性的生物,主要就是指動物。菩薩是覺悟的有情,並且也能覺悟一切眾生的痛苦,同情一切眾生的痛苦,進而解救一切眾生的痛苦。所以,通俗都將樂善好施及扶困濟厄的人,稱為「菩薩心腸」。

菩薩的本義,和民間的觀念大不相同,菩薩是信佛學佛之後發願自度度人乃至捨己救人的人。

菩薩是眾生成佛的必經身分,眾生要成佛,必須先發大願心,最主要的有四條,稱為四弘誓願:「眾生無邊誓願度,煩惱無盡誓願斷,法門無量誓願學,佛道無上誓願成。」可見,要成為一個名副其實的菩薩,並不容易。

不過,從最初的發心發願,直到成佛為止,都可稱為菩薩,所以有凡夫菩薩與賢聖菩薩的不同。通常在佛經中所說的菩薩,都是指的聖位菩薩,依《菩薩瓔珞本業經》,菩薩共分五十二階位,只有十二階位是聖人,那就是從初地到十地,加上等覺、妙覺。其實,妙覺菩薩就是佛,等覺菩薩是即將成佛的大菩薩。我們熟悉的觀世音、大勢至、文殊、普賢、彌勒、地藏等,便是等覺位的大菩薩。

本文摘自聖嚴法師《正信的佛教》一

Sunday, 18 October 2015

感恩與慈悲

我們每天要不斷培養感恩與慈悲的習慣。對上,我們要常懷感恩與虔誠;對下,我們要完全的慈悲與奉獻。
整個佛教的修行,就是不離開感恩與慈悲這兩項原則,這也就是初步的-「上求佛道,下化眾生。」

——海濤法師

We must continuously develop a habit of gratitude and compassion on a daily basis. Towards those above us, we must always have gratitude and devotion. Towards those below us, we must have complete compassion and dedication.

The entire practice of Buddhism does not deviate from the two tenets of gratitude and compassion. Such are the preliminaries for--"Seeking Buddhahood above, and saving living beings below."


--Venerable Master Hai Tao
(英譯/舊金山Phoebe)

Saturday, 17 October 2015

Ten Bases of Meritorious Actions (Ten Punnakiriya-vatthus)

Punna means that which purifies the mind, which in fact means good deeds. Kiriya means that which ought to be done. Vatthu means that which is the basis for prosperity and welfare. Thus those actions that should definitely be done because they are the basis for prosperity and welfare (called mangalas or blessings) are called "Bases of Meritorious Actions (Punnakiriya-vatthus)".

The Ten Punnakiriya-vatthus are:

1)
Dana = charity
Dana means giving away something as a gift or donation. If one performs the charitable act with keen volition before, during and after the time of giving, without any attachment to the things which are being offered, and with a firm belief in karma and its results, that kind of Dana is indeed greatly beneficial Dana. Owing to one’s Dana, one will be endowed with riches throughout the round of rebirths.
2)
Sila = morality
Sila means restraining one’s bodily and verbal actions, maintaining good moral conduct. One who observes morality avoids doing evil actions either physically or verbally. All human beings should observe the five moral precepts well just as they wear nether garments well. It is essential that everyone be endowed with good morality. So everyone should observe the five moral precepts. For other higher moral precepts (Uposatha Sila), the more one can observe them, the greater the benefits will be. The merit of morality surpasses that of charity. One who is endowed with morality will be reborn in fortunate existences throughout the round of rebirths, Samsara.
3)
Bhavana = meditation
Bhavana means contemplating the attributes of the Buddha and practicing tranquility or insight meditation. The practice of meditation is more beneficial than the performance of charitable acts or the observance of moral precepts. It is necessary to have a calm and tranquil mind to practice meditation, because it is cultivated through mental action. This time of the Buddha Sasana is the opportune time for all human beings to contemplate the attributes of the Buddha (Buddhanussati Bhavana) and cultivate loving-kindness (Metta Bhavana). It is of great benefit to practice tranquility meditation(Samatha Bhavana) and insight meditation(Vipassana Bhavana). Only at the time when the Buddha’s Teaching flourishes do the people have the chance to contemplate the three characteristics of impermanence(Anicca), suffering(Dukkha) and unsubstantiality of sentient beings(Anatta). The practice of meditation(Bhavana) even for a short time can bear more benefits than practicing Dana and Sila for a long time. Therefore, everyone should practice tranquility meditation (Samatha Bhavana) as well as insight meditation(Vipassana Bhavana) to gain great merit and to make his life worthwhile.
4)
Apacayana = giving due respect to others
Apacayana means paying due respect to those who are worthy of respect. The Buddha, the Dhamma, the Samgha, parents, teachers, those who are older, more dignified and more virtuous than oneself, those who practice meditation and those who make strenuous effort for the development of their nation, the Buddha’s Teaching and their country, are worthy of respect. Everyone should pay them due respect by giving a warm welcome when they come, paying respect to them with joined palms raised to the forehead, paying homage to them, walking respectfully before them, bending slightly forward, etc. All these actions denote Apacayana. One who is endowed with Apacayana is loved by everyone and will be prosperous and successful in this very life. He will also be reborn in a good destination after death.
5)
Veyyavacca = rendering services and assistance
Veyyavacca means helping others in performing good deeds. Attending on those who are worthy of respect in a small way or in a big way, helping one’s friends in their affairs, offering one’s seat and helping persons worthy of respect while one is travelling, helping the sick and the aged, cleaning monasteries, houses, localities, pagodas and Bodhi Trees, repairing roads for the welfare of passers-by, building bridges, placing water-pots on stands for everyone to drink, and building rest-houses, etc., are called Veyyavacca.
6)
Pattidana = sharing merits
Pattidana means sharing one’s merits with others after doing some good deeds. One who has performed some meritorious deeds should share one’s merit with others so that they may also gain the same benefit. One must share one’s merit with the King of Hell(Yama) for  he always questions those who reach Niraya whether they had performed some meritorious deeds in their past existences in order to enable him to send them to good destination. {See detailed facts about that in my older post Title-Devadutta Sutta}. Besides, one has to share one’s merit with one’s parents, grandparents, and all sentient beings living in the thirty-one planes of existences.
7)
Pattanumodana = rejoicing at merits shared
Pattanumodana means rejoicing in others’ meritorious deeds and saying “well-done” when one sees, hears or knows them. When one rejoices in others’ meritorious deeds happily and earnestly, one will acquire a great deal of good karma which will bear good results in many future existences. Even when one cannot perform meritorious deeds by oneself, one can say “well-done” “(Sadhu)”joyfully and sincerely to other’s good deeds. The acts of sharing one’s merit and rejoicing in others’ good deeds resemble the act of lighting a candle from another lighted candle. The flame of the lighted candle does not lose any of its brightness, and it enables other candles to get similar flames and burn brightly. In the same way, one who shares his merit with others will not lose any of his merit. Besides, he gains additional merit, while he helps others who rejoices in his merit to gain the same benefits as he does.

When miserable beings(Petas) rejoice and say “well-done” “(Sadhu)” to the merits shared out to them, these acts of merit can bear fruits immediately. Various celestial beings and miserable beings such as Paradattupajivi Petas and Vemanika Petas, who sustain their lives on others’ giving, can enjoy the bliss and happiness of good merit as soon as they say “well-done””(Sadhu)” to others’ meritorious deeds. The case of King Bimbissara and the Petas who were his relatives in former existences clearly illustrates that sharing of merit is beneficial to those who have passed away. Therefore, one who performs meritorious deeds should share one’s merit with all, especially, with one’s relatives who have passed away.
8)
Dhammassavana = listening to the Dhamma
Dhammassavana means listening well to the Doctrine, i.e, listening with proper attention to the discourses, which can give both mundane and supra-mundane benefits. Dhammassavana really means listening to the discourses that can lead one to liberation from the round of rebirths, Samsara. It is a very rare opportunity to listen to the discourses delivered by the Buddha. It is described as one of the five Rare Occasions (Sadhammassavanam Dullabham). Therefore, listeners should pay proper attention and listen respectfully to the teachings of the Buddha for the Buddha appears in this world only once in aeons of time.
9)
Dhammadesana = teaching the Dhamma to others
Dhammadesana means teaching the Doctrine to others. Expounding, writing, distributing and teaching the discourses preached by the Buddha to others, with proper attention, regardless of gain and fame, denote Dhammadesana. According to the Buddha’s words, “Sabbadanam Dhammadanam Jinati”, meaning that “The benefits accruing from expounding the Doctrine to others surpass the benefits obtained from any other form of donation”. All devotees should therefore strive to teach the Doctrine to others.
10)
Ditthijukamma = right belief
Ditthijukamma means straighting one’s view or having faith in Karma and its results. It is of vital importance for all beings to have the right view. Perceiving, accepting and believing in the ten subjects of right view (Dassavatthuka) mean Ditthijukamma. So, to have the right view, one should understand the ten subjects of right view. They are:

1. There is a good result in an act of alms-giving, charity giving.
2. There is benefit in veneration.
3. There is benefit in offering gifts.
4. There is the Law of Karma and Its Results which teaches that moral and immoral deeds have respective consequences, in this life and the next.
5. There is benefit in tending and supporting one’s own mother, while neglecting her means an evil deed.
6. There is benefit in tending and supporting one’s own father, while neglecting him means an evil deed.
7. There are unseen worlds of hell, hungry ghosts, demons, devas, Sakkas and brahmas. Existence of such beings should be accepted as a fact.
8. There is this present world.
9. There is the next world or lives to come.
10. There are holy persons who have subdued their thought, word and deed. There are persons with jhanic insight or concentration who see this world and the next clearly. They teach such sights, views and visions in a correct way. We should have confidence in such samanas and brahmanas.

The above beliefs are true, beneficial and necessary for a Buddhist who wants to conduct his/her life on the Right Path, based on right understanding (Samma Ditthi). They are termed “Right View or Right Belief”. So that a Buddhist should take refuge in Three Jewels, the Law of Karma and Its Results, and Ten Right Views just mentioned. He or she will have a strength of character and do great service to the world by having these right views of life. Those who believe in the ten subjects of right view are called good sons and good daughters of the Buddha with the right view.

All beings, having faith in Karma and its result, and abandoning the ten subjects of wrong view, as well as the creator concept, and worldly concepts such as relying on astrological or magical potencies, should perform meritorious actions for the welfare of this world as well as for attaining good existences in the future. It is of vital importance and great benefit to all beings to have the knowledge of the right view on Karma and its results. By performing good actions with this knowledge, one will be reborn in good existences, will possess great wealth and will realize Nibbana, which is the extinction of existences. Of all evil deeds, holding the wrong views is the most grievous one. Those who hold wrong views very firmly cannot be liberated from the round of rebirths, Samsara even if they have the opportunity to listen to a discourse preached by the Buddha. These holders of wrong views will remain as the tree stumps of Samsara (Samsara Khanuka) forever, means wouldn’t escape from Samsara. So, all beings must strive to become holders of right view.

The Fourty Wholesome Deeds - These good deeds are meritorious deeds not only when you actually perform them, but also when you make others perform good deeds, when you explain the good consequences of good deeds to others and when you feel appreciative joy at other's meritorious deeds, they equally deserved to be called meritorious deeds. The ten punnakiriya-vatthus (ten wholesome deeds) mentioned above multiplied by four factors, namely, (1) actual performance (2) exhorting others (3) explaining the virtues, and (4) feeling appreciative joy, we get the forty wholesome deeds known as the fourty punnakiriya-vatthus.

May you all be able to develop your inclination to perform wholesome deeds more so than ever. May you all indulge joyfully in wholesome deeds with a view to achieve the supreme bliss of Nibbana.

Source : posted by Ye Thu Aung