The Noble Eightfold Path E-Book (Way to end suffering)

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Every day, think as you wake up ...

"Every day, think as you wake up, today I am fortunate to be alive, I have a precious human life, I am not going to waste it. I am going to use all my energies to develop myself, to expand my heart out to others; to achieve enlightenment for the benefit of all beings. I am going to have kind thoughts towards others, I am not going to get angry or think badly about others. I am going to benefit others as much as I can."

~Dalai Lama XIV~

新加坡國父 建國總理 李光耀 先生 （1923 - 2015）

擁有這樣一位偉大的建國之父是新加坡人的福報。
李先生，請您安息吧!

國父我們永遠都會緬懷您

新加坡國父 建國總理
李光耀 先生  
（1923年9月16日－2015年3月23日）

50年前他為國家哭泣
50年后的今天人民為他哭泣

尊敬的國父
新加坡 因為有您
所以心存感激

我們永遠都會緬懷您
衷心的祈願國父一路走好

Majulah Singapura
Lee Kuan Yew National Anthem Tribute
http://youtu.be/iD5P36lVKBk

祈請大德們, 為新加坡國父李光耀先生，
往生49天內，點燈、吃素、祈禱
回向李光耀先生，永離三界輪迴之苦，早抵極樂安邦！

敬請大眾同修轉發此貼邀請
好友同修來共同念佛迴向！

Mr Lee Kuan Yew (1923 to 2015), Singapore Founding Father

MR LEE KUAN YEW 

(16 September 1923 – 23 March 2015)

Singapore Founding Father

Mr Lee’s legacy is modern Singapore. For millions within and without Singapore, his name is synonymous with the modern city republic.

“I have spent my life, so much of it,” he told journalists in 2011, “building up this country. There’s nothing more that I need to do. At the end of the day, what have I got? A successful Singapore. What have I given up? My life.”

May you Rest in Peace

棉花與瓦片

一對新婚的年輕夫妻婚後經常吵架，雙方眼中都只看見對方的缺點，口裡也充滿抱怨；先生不想繼續過下去，於是決定向父親說明後和妻子離婚。父親聽完他的訴苦，去拿了一塊瓦片和一團棉花來，在兒子面前把兩樣東西舉到同樣高度，然後鬆開手，只見瓦片落地後摔得四分五裂，棉花則輕飄飄的落了下來，絲毫無損。

父親深切的對兒子說：「孩子，你看，棉花柔軟，所以遇狀況時既不傷害別人，也不傷害自己；而且棉花溫暖，可以為人抵禦風寒，讓人覺得舒服暖和。但是瓦片堅硬，有稜有角，一有衝撞就會碎裂，容易傷害他人，也傷害自己！告訴你一個道理，學習柔和謙卑，承認別人的優點，會讓彼此都感到溫暖舒適；老盯住別人的缺點，像劍一樣咄咄逼人，其實一生受傷的只是自己。」

一句好話可以溫暖別人一生，一句自私刻薄的話可以讓對方記恨你一輩子。朋友共勉之！

文章来源 ：By Chiyun Yeh

报恩孝亲的最佳方法

【佈施就是儲蓄】淨空老法師

1 世間人都想累積財富，財富要怎麼個積法？佈施。你命裡面有財富，你不享受，你給大家去享受，你命裡面財富就會源源不斷而來。如果你的財富統統來了，你一毛不拔，不肯做好事，好了，你的財富就這麼多，而且隨時會耗盡。

2 所以，當你財富現前的時候，你要會佈施。佈施就是儲蓄，你這邊施捨去了，好像有利息一樣，那邊再來的比你施捨去的還要多一些，捨不掉的。不是捨了之後就沒有了，捨了之後會再來，不捨就不來，這個道理佛經裡面講得很透徹。

3 佛不要我們儲蓄財物，財物是假的，一樣都帶不去的，要我們儲蓄什麼？功德。功德要怎樣修？給諸位說，「信願持名」就統統都修到。

4 所以我們印送經書，幫助佛流通淨土宗的經論，與一切眾生廣結善緣，這個功德利益是真實的，為什麼？他阿賴耶識裡頭有了阿彌陀佛的名號種子，將來多生多劫，甚至於無量劫之後，遇到佛了，就這一句名號，他這個緣成熟了，他也能往生。

那些「雞毛蒜皮」的苦與樂

拿破崙在一場戰鬥中與部下失散，生命遭遇危險之際，一位裁縫將他藏起來並成功騙過了追兵。事後，當拿破崙為獎賞他讓他提出要求時，不知基於什麼原因，這位裁縫竟然只想知道「您面臨死亡時是什麼感覺」。

這個問題讓拿破崙勃然大怒：「你竟敢對皇帝提出如此愚蠢的問題！」闖了天禍的裁縫嚇得魂飛魄散連連磕頭，但一切都沒用了，他被拿破崙下令槍決，士兵將他推到一堵牆下，蒙住他的雙眼，拿破崙親自下令：「預備——」

他聽到士兵舉槍，此時，他的雙腿開始顫抖，眼淚流了下來，腦海裡飛快浮現出很多往事，包括與父母子女間的不愉快、與鄰居間的爭執、與客戶間的討價還價、斤斤計較......他感覺到這些雞毛蒜皮的小事（他以前可不這樣認為）現在看來是多麼微不足道啊！這時，蒙在他雙眼上的布被取下，拿破崙站在他面前微笑著問他：「現在，你知道了？”」

其實，與死亡這件事相比，我們現在所經歷的一切痛苦煩惱，諸如生活上的、工作上的、婚姻上的、同事間的、上下級間的，車被刮了、堵車了、錢包掉了、網購上當了、吃飯被宰了、被打了、被罵了......這些都只是微不足道的「雞毛蒜皮」而已，雖然我們現在可不這樣認為。

人生智慧的精妙之處在於，對待同樣一件事，如果懂得從另一個角度去看，情形就會大不相同。當某些人還在為那些事情耿耿於懷之際，另一些人卻早已悠然地置身事外了。隨著時光的推移，人們的痛苦感受將逐漸消散，當死亡到來之時，所有放不下的人與事都會自動放下。假如我們提前知道這一點，人生便會減少很多煩惱與罪業。

哦！差點忘了，我們所經歷的幸福快樂，和痛苦違緣一樣，在死亡面前，也是「雞毛蒜皮」級的，切勿貪戀。所以，只有具足一雙能看透苦樂的慧眼，才能讓我們活在當下，和佛陀相遇！

文章来源：图登多杰网

大小乘有什麼區別？各有哪些經典？

      

請問師父：大乘具體有哪些經典，小乘具體有哪些經典？大小乘有什麼區別？

宏海法師回答：大乘和小乘的區別可以從幾個方面來看。

第一個是發心大小，因為小乘就是發心自己了脫生死，可是大乘除了自利還要利他，「乘」就是「運載」的意思，大乘如同交通工具大相對承載的人多。這是就發心而言。

再一個，就修的法門而言，小乘修四諦法門，知道苦的生起，然後反觀升起苦的原因是造了惡業，再由對解脫的嚮往，依佛正道而修行，叫知苦斷集慕滅修道四諦法門，還有十二因緣，是辟支佛修的，都叫小乘。

大乘就是菩薩六度萬行，從佈施、持戒、忍辱、精進、禪定、智慧這六度來講，修的是大乘佛法，所以說修的法門大小的也有差別。

再一個呢 時間長短也有差別，小乘一尊阿羅漢時間最快的三生就可以成就，最慢的六十劫，一尊辟支佛的話，最快是四生最慢一百劫。大乘從發心到成佛，用三大阿僧祇劫修這個六度萬行（阿僧祇劫就是無央數意思，非常久遠）還有百劫來修佛的相好，修佛的相好都要一百劫，所以時間久近也有差別。

再一個呢，就是說證的果位大。小乘只有證阿羅漢果和辟支佛果，大乘才能證到究竟圓滿的佛果。所以從證的果位上來講也是有差別的。

這就是所謂的大、小乘區別。

特別要講的一點不要把小作為貶義詞，小乘是大乘的基礎，大乘是小乘的歸趣。都是佛說的法。佛說法如同蜜一樣，中間的和邊上的都是一樣甜，不可以說這個對，那個不對，只有相應不相應，和適合不適合，沒有對不對，佛說的法都是對的，我們要這樣理解大乘和小乘。

那麼小乘的經典基本上就是四部《阿含經》，大乘的經典如《阿彌陀經》、《金剛經》、《維摩詰經》、《地藏經》、《華嚴經》、《法華經》、《楞嚴經》都是屬於大乘經典。

文章来源：五方讲堂网

阿弥陀经

Handle your Emotions The Buddhist Way

Simply watch yourself. Be aware. Notice how you react with others. Try to bring clarity of attention to all your interactions, and try to perceive which of your buttons is being pushed. Notice the habitual, reflexive, and often unconscious reactions arising. Name them, and let them go.  See if by so doing, you can create a more spacious and open approach to your relationships with others. See if you can become more skillfull, intelligent, and even-handed. Doing this doesn't mean that you will never again get angry or resentful; it does mean that you can channel emotions like anger and resentment more effectively.

1. NOTICE WHAT YOU ARE FEELING

Don't deny or bury what you are feeling. Simply notice each feeling that arises and call it by its name — anger, pride, jealousy, covetousness, lustful desire, irritation, or annoyance for example.

2. RATHER THAN REJECTING IT, EMBRACE IT WITH AWARENESS

Recognize the feeling for what it is - simply a feeling that is arising.  Don't get angry at yourself or the feeling, but don't let it take over and carry you away.

3. USE DISCRIMINATING AWARENESSS TO REFLECT ON WHAT YOU ARE FEELING

Analyse and examine the feeling.  Are you having a knee-jerk reaction?  Is your feeling justified? (Perhaps it is a reasonable response.)

4. BEHAVE IN AN INTENTIONAL AND WISE MANNER

Make a wise decision about how to react to what you are feeling at the moment.  Remember that no matter how strong your feeling is, nothing remains the same. The feeling will change, and another will take its place. With that in mind, take the long view; use spiritual intelligence and an understanding of kamma to make an appropriate choice about how to act.

When we handle our feelings mindfully in this way, we become more emotionally stable, trustworthy, and reliable. Through the power of insight, our responses become more balanced and more in line with what is really happening.

Lama Surya Das, Awakening the Buddhist Heart 

Good Kamma and Right View

Everyone should comprehend the true nature of Kamma exactly, correctly and completely. All good Kammas and bad Kammas bring about their full results, if the volition is strong at the three stages, namely; the volition that arises before the action (Pubba-cetana), the volition that arises at the time of action(Munca-cetana) and the volition that arise after the action (Apara-cetana). Kammas will remain effective and will produce good or bad results in the endless round of existences of an individual throughout the long Samsara.  This fact implies that everyone can create his or her own destiny. In order to accumulate good Kammas, correctness of view (Ditthijukamma) is of paramount importance to all beings. Only the person with the right view will realize the benefits of Kamma, by doing good actions bodily, verbally and mentally. As the results of these good actions, that person will be reborn either as a human being or as a celestial being.

On the other hand, those who are wrong viewers, do not believe in and accept the Law of Kamma and Its Results. So they make mistakes repeatedly in their deeds, words and thoughts. Because of their evil actions, they will be reborn in miserable realms again and again. They will also face with various miseries and difficulties. Therefore, the Buddha preached that “Of all evils, having a wrong view is the most heinous one”. Wrong view (Miccha-ditthi)  is the main cause of all evil actions.

Source : Ye' Thu Aung (Buddhism for Beginners)

心梗发生时，只有十秒自救的时间

年轻人由于心肌梗死而离开的新闻一再发生，特告知大家一个很重要的知识！自我心肺复苏。关键时刻，能救自己一命。

假设现在时刻是17:50，忙忙碌碌的你上了一整天的班，正在独自开车回家的路上！

你感觉到非常紧张和不舒服…突然！你感到胸口有一股剧痛，并且开始漫延到手臂和下巴，可是，离最近的医院大概还有一段路程。更糟糕的是路况很差，你自己都不知道能不能撑得了那么远？怎么办？你以前是曾经受过心肺复苏法CPR训练，但老师并没教你怎么给自己做急救?

独处时，心脏病发作怎样急救?一个人若是心脏不能正常跳动，并且开始感到快要昏过去时，他大概只有10秒钟的时间，然后就会失去知觉，不省人事。

若是四周没有旁人能帮忙急救，患者要立刻把握这10秒钟的短暂黄金时间自己救自己。

何把握10秒钟黄金时间?

首先不要惊慌，‪要不停咳嗽，‪‎用力的咳，‪每次咳嗽前，‪都要先深深吸一大口气，然后，用力地、深深地、长长地、不停地咳，好像要把胸腔深处的痰咳出來一般，每间隔大约两秒钟，要做一次吸、一次咳，一直要做到救护车赶到时，或者已经感到恢复正常，才能休息。

答案：

•深呼吸，是要把氧气吸进肺部。

•咳嗽，则是要以这个动作压挤心脏，进而促进血液循环，也可以帮它恢复正常脉搏。

•对心脏的挤压如此急救，可以让心脏病发作患者有机会到医院被救。

自我心肺复苏急救法，发出去吧。说不定就因此救了他们一命。请不要误以为你的年龄少于25或30就没有心脏病发作由于现今生活方式的改变，心脏病发可发生在所有年龄组别的人。

关爱自己,关爱他人。没有比生命更可贵的了! 转出去，让更多的人知道，危急时刻可以互助。

世间上，只有一个人会让你痛苦

我们一个凡夫众生，心跟外境接触的时候，内心当中有业力 —— 可能是善业，也可能是恶业。所以我们只要跟外境接触，心中一定会出现相状，一定有相状的，因为有业力，‪‎它就会出现相状。这个相状可能是安乐的、你欢喜的相状，也可能是痛苦的相状，也可能是一个杂染的相状，也可能是一个清净的相状，有各式各样的相状。因为我们过去造了各式各样的业力，所以你跟人事接触的时候，心中有很多、很多的相状会出现。

　　

但是值得我们注意的：‪只要是一个有形相的东西，‪‎它就是一种生灭变化之法；它是生灭变化的，而且虚伪无主，它往哪里变，你做不了主的！当我们心中出现相状的时候，你一旦住在这个相状，你这个菩萨就躁动不安了。

　　

所以你看有些人，他学佛很久，功课也做很多，但是他的情绪变化多端，你就知道这个人心中一定抓了很多相状不放，弄得自己心有千千结。

　　

所以，我们刚开始，在观照这一念心的时候，先用空观。空观它的特点，就是直接照了我们心性的本体—— 何期自性，本自清净，我们的心中本来没相状的，我们抓了很多相状，其实是失去我们原来的面目。

　　

修空观的人—— 你会慢慢、慢慢…用明了的心跟相状慢慢地脱离，把心中这些灰尘、这些相状慢慢地脱离…，我们讲：还它个本来面目。你本来没有相状的，你一直要把这个相状抓住，其实是我们自己障碍自己，就是这样子。

　　

世间上，只有一个人会让你痛苦，就是你自己。

　　‪‎

外境不会让你痛苦的，‪它只是一个助缘而已；外境是一个业力的显现，显出一个相状，但是接不接受、执不执着——看你！要不要显现，这是你没办法决定的。但是你要不要把它执取，是你可以做主的。我们修空观的人，特点就是：你心中的相状还是会出现，但是你慢慢、慢慢能够达到无住，你是住在一念的心性，以无住为住。

所以修空观会让一个人轻松——心无挂碍。无有恐怖。做你该做的事情。你一个人修空观的人，慢慢、慢慢你的心，对这个相状，就有免疫的功能，慢慢、慢慢…离一切相。在我们的菩萨道当中，首先你要把离一切相的心性本体先找到。

文章来源 ：佛陀的追随者网

KILLING ANIMALS AND BUDDHISM

Planes of Existence

According to the teachings of the Buddha all living beings are caught in a cycle of births and deaths called Samsara whose beginning is inconceivable. Samsara is the repeated existence of living beings and altogether there are thirty one planes of existence.  These planes of existence could be broadly classified into five, namely, the heavenly abodes, the human realm, the animal world, discarnate spirits and the lower spheres.  In the course of one's long journey through Samsara one moves from one plane of existence to another. In all these planes, including the heavens, life is unsatisfactory with its impermanent, painful and illusory nature.  There is happiness but it is temporary and therefore unsatisfactory.

The final goal in Buddhism is to escape from Samsara by the realisation of Nibbana, the liberation from birth and suffering.  For this purpose, the Buddha enunciated the noble eight fold path consisting or virtue, concentration and wisdom.

Place of Animals in Buddhism

So animals occupy an important place in Buddhist teachings as it cover not only humans but also beings in the animal world and other planes of existence.  An important aspect in Buddhist virtue is the observance of the five precepts.  Many maintain that the effort to observe these precepts is the minimum required of one who profess to be a Buddhist.  Paul Dalke, the German intellectual and Pall Scholar has remarked that they are binding on all who call themselves Buddhist. They are self-imposed rules of conduct voluntarily accepted by individuals and not commandments laid down by the Buddha.

The five precepts are as follows:

‘I take upon myself the rule of training to abstain from taking the life of living beings: To abstain from taking what is not given: To abstain from sexual misconduct; 

To abstain from false speech; and To abstain from intoxicants.’

All religions exhort their devotees to refrain from killing. However, Buddhism is perhaps unique in that it is extended to all living beings, including animals, and those not visible.  The abstention should include not only direct but also the indirect taking of life.   For these reasons it is said in the Dhammapada as follows:

“All fear punishment. 

To all life is dear, Comparing oneself with others. 

One should neither kill nor cause to kill.”

Thus, any action to kill or cause to kill any living being, including animals, would be unwholesome and contrary to the Buddhist way or life.  The Buddha is often quoted as having said that the eating of meat should be rejected under three conditions.   Namely, that one has seen, heard or suspect that the animal concerned had been killed especially for oneself.   On this basis. it is argued, that if an animal has not been killed especially for oneself the consumption of animal flesh is not prohibited in the light of the teachings of the Buddha.  In this Connection, it should be mentioned that in the modern Commercial world animals are rarely killed for oneself. They are largely killed because of the demand for animal flesh and consequently any action to increase this demand would be an encouragement for the killing of animals.   This is a rational. logical and reasonable conclusion.

Societies for prevention of cruelty to Animals

It is argued by some that animals have no feelings and therefore do not suffer on account of pain that may be inflicted on them. However, their reaction to pain and imminent death clearly indicate that they are totally averse to death and pain. Those who have visited slaughter houses for cattle declare that these animals face death in horror, with mournful cries and tears in their eyes.

On the other hand those who say that animals have no feelings would often not permit anyone to hurt their pet animals, be they dogs or cats.  Under any circumstances often they have complained to the Police or pursued legal action against cruelty to their pets. Moreover, there are numerous societies in the Western world and to some extent even in developing and poor Countries for the prevention of cruelty to animals and the logic for their existence and operation is the suffering caused to animals by violence and painful death.

In Buddhism. it is maintained that living beings desire to live and abhor death. This is a fact of life that could be easily observed.

Virtue in the noble eight fold path in Buddhism consists of right speech, right action and right livelihood.  One factor in Right action is to refrain from destroying life while under Right living one should not engage in any profession or livelihood that brings harm to others including the killing of living beings.  Thus, life in all spheres in Buddhism is sacred and this includes the lives of animals.

Source : By Madduma Bandara (Spirit of Buddhism.com)

在顺境中积福，逆境中消业

佛法里说过，处处都是好处，人人都是好人，事事都是好事。更进一步讲，处处都是净土，人人都是佛菩萨，事事都是清净的、吉祥的。

很多人在享受福报的同时，其实也是在消耗福报。若是我们有智慧，就可以把平常的吃穿住行都变成修行，在享受福报的同时，不但不消耗福报，还能积累福报！

逆境是最殊胜的消业的机会。我们为什么要逃避呢？为什么不敢面对呢？对一个真正的修行者来说，这是千载难逢的机会。有磨难、坎坷、挫折是好事。从世间的角度来说，这是你成功的基础和助缘；从修行的角度来讲，这是帮你消业、还债的机会。

什么是真正的善知识？能指出你毛病、缺点的人。什么是佛法？能改正你的错误、过失、习气的方法。

他人欺骗了你，这是因果。你可以将这些恶果转为善因。逆境顺境、恶缘善缘都是好事。

显宗里讲，处处都是好处，人人都是好人，事事都是好事。密宗里更是强调五种圆满，处处都是净土，人人都是佛菩萨，事事都是清净的、吉祥的。

如果你有这么高的见解和智慧，就可以在顺境中积福，在逆境中消业。

顺境和逆境，如同人的双足，只有靠两只脚才能到达目的地，靠一只脚会举步维艰。而我们现在总一味地追求顺境，总想逃避逆境。顺利了就高兴，不顺利了就不高兴。

无论是遇到顺境逆境，遇到好事坏事，都要平等地对待。如果分别、执著了，就会被境界所伤害。任何时候都要有一个坚定的信念，这样我们很容易就能成功。所以问题还是出在自己身上，要从自身下手，不要总挑别人的毛病。别人给你制造的困难和逆境，你应该感激，不应该嗔恨。

若是没有生活上的坎坷，没有工作上的挫折，怎么能生起智慧呢？如果没有仇敌的伤害，怎么修忍辱呢？我们要将一切都观为清净、观为圆满，一切都要平等地对待。

佛讲平等，就是好事坏事平等，顺境逆境平等，无论如何都是好的。

文章来源 ：佛陀的追随者 

一心念佛

合掌的時候，我每次都會強調，這隻手代表佛陀的圓滿的菩提心，這一隻手代表幫助眾生離苦的大悲心，所以我們一合掌，就是希望以佛的力量，來幫助受苦的眾生。所以一隻手代表慈悲，一隻手代表智慧，我們修行就是希望慈悲與智慧合為一體。

合掌是我們對佛菩薩虔誠的祈請，同時我們想著痛苦眾生，希望他們離苦，所以我們叫「一心念佛」，我們永遠希望佛的功德圓滿、大慈大悲幫助受苦的眾生。這個時候你就是空性、無我的。

修學佛法很簡單，永遠對三寶虔誠信心祈請，永遠關心六道眾生  —— 地獄、鬼道、畜生道、人道、阿修羅道、天道，請佛來幫助。

所以一合掌就是心佛眾生合為一體，菩提心、大悲心、空心，這就是學佛的三個要點  —— 發成佛的菩提心、對眾生的悲心、對自己斷除煩惱的空性，如果你能夠掌握這三個心，那你就必定快樂成佛。

所以皈依佛發菩提心消除貪心，皈依法開發智慧消除愚癡，皈依僧忍辱眾生消除瞋恚。所以學佛簡單來講就是不要生氣、不要貪心、不要煩惱，要把貪心變成菩提心  —— 成佛；要把愛生氣的瞋恚心變成大悲心；要把自私我執變成無我空性的智慧。所以每次就要用這三種心來合掌，佛菩薩歡喜呀，眾生離苦，我們也當下找到生命的意義，這個叫「一心念佛」。

海涛法师   

牽手

我們一輩子會常常牽手，出生的時候父母親常常牽著我們的小手，等慢慢長大之後，我們會牽著兒時玩伴的手，到了學生時期我們會牽著同學的手，出社會的時候我們會牽著男女朋友的手，結婚之後我們會牽著老婆老公的手，懷孕生子之後我們會牽著孩子的手，等父母親長輩老的時候，換我們牽著他們的手，父母以前怎麼牽著我們的手長大，現在就換我們牽著父母親的手到終老，陪伴他們到最後，因為只有父母親才是您一輩子真正的牽手。

随时观照--清净乞食住

世尊告诸比丘 : 善护其身。守诸根门。系心正念。入村乞食。当如是学。

不论是在进城乞食，或者出城时，都应该自我反省：当眼睛看东西时，心中有没有贪欲、恩爱、爱念、着迷等情形产生。如果有，就应当努力，用对自己有效的方法，守住自己的意念，来修学。就像身上的衣服着了火，要用最有效的方法，赶快扑灭一样。

常常能这样的自我反省观察，就能够不论是走在路上，或入村落乞食，或走出村落，随时随地，在眼睛看的时后，不会再有贪爱、思念、染着的情形产生。因为这样，内心有了喜悦。也因为有这样的喜悦，而更能够日夜精勤，不失正念于修学。

像这样，在日常生活的行、住、坐、卧中，都要常常自我反省观照。

Do You Still Get Angry? Read This and Then Decide!

One day Buddha was walking through a village. A very angry and rude young man came up and began insulting him. “You have no right teaching others,” he shouted. “You are as stupid as everyone else. You are nothing but a fake.’’

Buddha was not upset by these insults. Instead he asked the young man “Tell me, if youbuy a gift for someone, and that person does not take it, to whom does the gift belong?

”The man was surprised to be asked such a strange question and answered, “It would belong to me, because I bought the gift.”

The Buddha smiled and said, ”That is correct. And it is exactly the same with your anger. If you become angry with me and I do not get insulted, then the anger falls back on you. You are then the only one who becomes unhappy, not me. All you have done is hurt yourself.”

“If you want to stop hurting yourself, you must get rid of your anger and become loving instead. When you hate others, you yourself become unhappy. But when you love others, everyone is happy.”

Source : thebuddhism.net   

The Lord Buddha and The Farmer with 83 Problems

There is an old story about a man who came to see the Buddha because he had heard that the Buddha was a great teacher.  Like all of us, he had some problems in his life, and he thought the Buddha might be able to help him straighten them out.  He told the Buddha that he was a farmer.

“I like farming,” he said, “but sometimes it doesn’t rain enough, and my crops fail.  Last year we nearly starved.  And sometimes it rains too much, so my yields aren’t what I’d like them to be.”

The Buddha patiently listened to the man.

“I’m married, too,” said the man. “She’s a good wife…I love her, in fact. But sometimes she nags me too much. And sometimes I get tired of her.”

The Buddha listened quietly.

“I have kids,” said the man. “Good kids, too…but sometimes they don’t show me enough respect. And sometimes…”

The man went on like this, laying out all his difficulties and worries.  Finally he wound down and waited for the Buddha to say the words that would put everything right for him.

Instead, the Buddha said, “I can’t help you.”

“What do you mean?” said the man, astonished.

“Everybody’s got problems,” said the Buddha. “In fact, we’ve all got eighty-three problems, each one of us.  Eighty-three problems, and there’s nothing you can do about it.  If you work really hard on one of them, maybe you can fix it – but if you do, another one will pop right into its place.  For example, you’re going to lose your loved ones eventually.  And you’re going to die some day.  Now there’s a problem, and there’s nothing you, or I, or anyone else can do about it.”

The man became furious. “I thought you were a great teacher!” he shouted. “I thought you could help me! What good is your teaching, then?”

The Buddha said, “Well, maybe it will help you with the eighty-fourth problem.”

“The eighty-fourth problem?” said the man. “What’s the eighty-fourth problem?”

Said the Buddha, “You want to not have any problems.”

Source:Buddhism Plain and Simple (A Book By Steve Hagen)