佛教故事 | 執著“名相”的佣人

修行是從內心找出與佛同等清淨的本性，才是真正修行人的本分。但是凡夫卻迷失了，不知往自己的內心尋找本性，心念時時被外境所引誘，隨著境界打轉。所以，在人生道上生活得非常辛苦!
沒有真正深入內心、啟發清淨的智慧!

在佛典中有一段故事──有一天，主人要出門時，特別交代守門的佣人說：“我這次出門，很多天才回來。你要看好門戶，也要注意驢子，不要讓它走失了。”

佣人說：“一個人怎麼能同時看守門戶，又要注意驢子的行蹤，這怎麼做得到呢？”

主人告訴他：“你只要專心把門看好，將驢子用繩子綁住就行了。”

主人出門後，佣人就拿張椅子在門前，看著用繩子綁好的驢子和門戶。這時，村里正在演野台戲。佣人聽到遠處的戲台傳來的鑼鼓樂聲，心里很想去看戲；但是眼前必須看好門戶及驢子，無法出門看戲。

佣人想了─個自認兩全其美的方法──他將門拆下來，和繩子綁在驢子的背上，帶著門及驢子到戲棚下看戲。等到曲終人散，他才緩步牽著驢子走回家，此時，遠行出門的主人正好從外地回來，望見家中的凌亂情形，感到很憤怒!大門不見蹤影，連帶─些好的家當都被小偷搬空了!

這時，佣人安然自在、邊走邊唱歌地牽著驢子回來了。主人見了非常生氣地說：“叫你看好門戶，注意驢子的行蹤，你怎麼沒有守好本分事，讓門戶大開呢？”

佣人說：“有啊!你交代的事我都做到了，你看，門不是在這里好好的嗎？驢子也在啊!有哪里不對呢？”

主人很生氣地說：“我要你把門戶看好，不要讓小偷進去愉竊；現在門被你拆掉，小偷進去把有價值的東西都偷走了。你只看好門，有什麼用呢?”

自認聰明的佣人，誤解了主人“看門”的意思。他擅自作主將大門拆下，導致家中門戶大開、家當被竊。凡夫平常說：“要照顧好自己的心”，卻往往只在“名相”上打轉，所以，在人生道上生活得非常辛苦！

這個故事描寫凡夫執著在“名相”的心態，平常只會在名相上說：“照顧好自己的心，”沒有真正探入內心，尋找本性的智慧和清淨的大愛。

人生的道路是很簡單的，但是我們常常不去體會、不從正路走向目標而往往走向岔路，這就是平時欠缺真正的用心!

文：本文選自《上人說故事》

依本师所说，依祖师所解，依佛言祖语，依法不依人

淨空老法師：學佛無非是去貪嗔癡而已

我們學佛修什麼？無非是去“貪嗔癡”而已。《金剛經》上說，“一切法得成於忍。”《金剛經》上六波羅蜜，它是教誡初學先修兩樣，一個布施、一個忍辱。

布施是放下，絕對不是說我有錢趕快拿去布施做好事情，那你可把佛的意思全搞錯了，這個不是布施的真正意義。

真正的意義是要把你的見解放下，把你的煩惱放下，把這個布施掉，把你的貪嗔癡布施掉，把你的身見、邊見、見取見，戒取見、邪見布施掉，是這個意思。

單單把你的錢財布施掉，你來生得福報。現在我們世間有錢的人、有勢力的人很多，過去生中就是修這個因得來的。你看他現在有了錢，道心沒有了，不再修行了，不再念佛了，這個問題嚴重！

佛教給我們布施，是教我們放下一切知見，放下一切煩惱，是教我們把這些東西統統布施掉！所以修行功夫就在這個地方用。

《金剛經》雖然講六度，只有布施、忍辱講得最多，其他的略略帶過去，可見得六度裡面這二度是非常地重要。

布施是度貪心、忍辱是度嗔恚，一定要學忍辱！何況經上告訴我們，一切法得成於忍，世出世間一切法，你要想成就，怎麼才能成就？忍就能成就。

中國佛教古大德的教學，你看看《禪林寶訓》裡面，有很多是專門教學生修忍辱，其他的他什麼都不教，你就明了了。一切法得成於忍，我們要常常記在心裡，要常常拿這個反省檢點。

南無阿彌陀佛

财富无常

记得吃素 26 / 04 / 2017 （农历四月初一）

大德们请记得吃素念佛，行善积德，广结善缘

The Unseen Power Of Karmic Affinities

One day, when the Buddha entered a village with his assistant Ananda, he approached a poor woman to share his teachings with her. However, the woman disliked the Buddha so much, that despite his magnificent and pleasing appearance, she could not even stand the sight of him. Wherever the Buddha went, she would turn away. When he went to her right, she would look left. When he went to her left, she would look right… Even when the Buddha used his supernormal power to levitate above to catch her attention, she looked down and refused to look up. However, when she saw Ananda, her attitude became the reversed. She was naturally drawn to him, and happily listened to the Buddha’s teachings related by him, which she found to be beneficial. This is very interesting as though Ananda almost resembled the Buddha in form, he was still not his equal, and especially not the same in compassion, wisdom and skilful means. How is this outcome possible then?

In a distant previous life, the woman once lost her child and was consumed by much grief. A spiritual practitioner passed by and enquired after her. After hearing about her misfortune, he replied somewhat ‘indifferently’, that there was no need to grieve as death is natural. As he seemed detached, his words felt cold and hurting, which gave rise to her aversion. When another practitioner came by and enquired similarly, he kindly offered his condolences, before sharing about the truth of death. The first practitioner was the Buddha-to-be and the latter Ananda-to-be. Due to these karmic affinities formed, the woman developed a ‘natural’ disdain for ‘the Buddha’ and a ‘natural’ attraction to ‘Ananda’. As such, positive and negative karmic affinities can be carried not only from one moment to the next in this life, but also from one life to the next. This is a crucial reason why we ought to be mindful of the impact of our fewest words and slightest gestures, or even the lack of them, as they can affect present and future relationships for better or worse.

Although the Buddha, with his great wisdom, already knew the outcome of his approaches to the woman, what he demonstrated was the importance of doing our best in connecting to others, with as many skilful means as possible, before deciding the next skilful means is to step back, to let the ‘next better player’ try. The inexplicable ‘first’ impressions we have towards total or near strangers are often due to affinities formed in past lives. As these perceptions are not always rational, and often result from emotional bias, as in the case above, we should learn to manage all relationships anew, to form updated and thus truer perceptions of people as they are now. Feel-good vibes might not always turn out good, just like feel-bad vibes might turn out unjustified.  Unless proven ‘hopeless’ for the time being, all deserve second chances – including ourselves. Remember, if you believe any affinity to be beyond hope, you are fatalistic with disbelief in the dynamic nature of karma, whose power you always hold!

Source : thedailyenlightenment.com 

Posted by Shen Shi'an on January 10, 2012

今日教言

修 行 的 原 則

【 修 行 的 原 則 應 是 】：

第一、誓斷一切惡。
就是時時反省三業，是否有不善之業產生，有則應克制與斷除。

第二、誓修一切善。
除了消極的斷惡之外，還要積極的修持善業，以增進內在的涵養與修持。

第三、誓修菩提心。
更進一步，應圓滿修持菩提心─ 就是保持利他與正覺的心靈狀態。

《感恩 湛 明 法 師 相片分享》🙇

【海 濤 法 師 ~ 慈悲心 法語】

《如何增長我們的福報?》 ——星雲法師

人人都希望自己的福德因緣深厚，因為有時候增加財富，財富不一定是我們的，增加物質、財產有時反而是個累贅。唯有福報是真的，到哪裡都享用不完。如何增加福報呢？

　　一、少貪多舍：舍就是一種佈施、結緣，緣結得越多，就像播了種，必有收成。所以少貪多舍，必能增廣福報。

　　二、少聚多散：不要積聚財富，因為財富是五家所共有。遇到水災、火災、貪官污吏、盜賊及不肖子孫，財富轉眼成空。錢要用了才是自己的，因此要多佈施、多結緣。

　　三、少執多放：人不要太執著，執著於一點往往失去全部。要把眼光放大、放遠、放開，要能放得下，才能提得起。

　　四、少傲多謙：做人要謙虛，所謂“滿招損，謙受益”，太自滿、太傲慢，讓人看不起，謙虛的人才會受尊敬。

　　五、少私多公：人不能只為自己而活，因此不要處處只為自己著想。要常常想到別人，想到大眾，能夠少私多公，才能融入大眾，才能擴大小我。　

　

　　六、少憂多喜：人生苦短，不要讓生命充塞太多的憂鬱、傷感。要把歡樂、喜悅常駐心頭，並且影響他人。

　　七、少愛多慈：愛是有染汙性的，是自私的，是不究竟的，唯有把愛昇華為慈悲，才能平等對待一切眾生，才能對人有所助益，所以我們要少愛多慈。

　　八、少色多德：不要把生命浪費在愛情、美色的追求上，因為愛情、美色會隨著時間遷流而產生變化。我們應該在道德、修養上用功，這才是永恆不滅的。

　　九、少自多他：不要凡事只想到自己，要想到自己以外還有他人，包括父母、兄弟、姊妹、同學、朋友、同胞及一切眾生。

　　十、少拒多容：泰山不辭土壤才能成其大，所以，能夠少拒多容，才會增加福報。

海濤法師/開示 【學會原諒】

超度～ 增福消障，不墮惡道

超度，又稱為「超薦」，是指為了讓被超度者「超生樂土，度脫苦趣」所作的供僧和念經功德迴向。換句話說，也就是藉著迴向來幫助眾生，使其能增福消障，不墮惡道。

由於人類的投胎轉世是隨業力和心識所決定的，若是惡業多就墮入三惡道，若是善業多就能繼續作人，甚至生天。超度是藉著佛法之力來開導化解三毒煩惱心，讓眾生能夠解冤釋結、遠離惡趣。佛經中的佛理和佛菩薩聖號都可以讓眾生放下愚癡執著、心開意解，這就是所謂的「佛力超薦」。一般而言，常見的超度方式有：

超度往生者 
超度亡者所作的功德主要有供僧和誦經兩種。許多人花錢請僧尼前來替過世的親人誦經超度，並認為這樣的作法合情合理，其實這樣的作法其實並不如法。原因是不應該將供僧和誦經混為一談，因為供僧主要是在於供養修行人的修持，而非花錢請僧尼來誦經。再者，誦經最好是由亡者的親友親力親為比較好，僧尼在應供之後只須要為亡者及其家屬祝願就行了。

參加超度法會 
除了超度個別的往生親人之外，藉由參加超薦法會，除了超度歷代祖先之外也可超度自己的冤親債主。超薦冤親債主的功德，除了解冤釋結之外，還能夠化解自身所造惡業，懺悔前衍，誓不再犯。換個角度來看，其實這些冤親債主所代表的正是過去我們因無明所犯下的惡業。因此，超度冤親債主，表面上是在度人，實際上則是以度己的成分居多。

寫消災、超薦牌位 
寫消災牌位即是為生者供養三寶，能加被生者消災增福，修道無礙；而寫超薦牌位則是代替亡者供養三寶，仰仗三寶之力拔薦亡者離苦得樂，超生淨土。在法會上寫消災、超薦牌位，則可以仰仗大眾共同修法的殊勝功德力來迴向，功德更加不可思議。

海濤法師強調：「如果填寫超薦牌位時寫完自己的歷代祖先姓名，其他的都不寫，那就太過自私，顯示悲心不夠。應該連過去吃過的葷食餐廳，那裡有非常多的眾生曾被宰殺，應該把地址也寫上一併超薦。」

文章来源：海濤法師慈悲志業

Become The Best You Can Be

The first step for someone who aspires to follow the spiritual path is to understand how precious this human life is. Used wisely, it offers a unique opportunity to actualize the potential for enlightenment that is within us all, yet it is very easy to neglect or squander. According to Buddhism, of all possible life forms that we may take in the round of existences, being born as a human is highly unusual. It is compared to enjoying a banquet after centuries of famine.

One reason why this life is so precious is that all beings have within them what is called ‘Tathagatagarbha’ in Sanskrit, the essence of, or potential for, Buddhahood, which is the fundamental nature of all conscious beings. That nature, temporarily obscured by confusion and disturbing emotions, is like a treasure buried within us. The purpose of practising the Buddhist path, or ‘Dharma,’ is to remove those obscurations.

We are not trying to ‘manufacture’ the state of Buddhahood but simply to reveal what is already there since we cannot add to or subtract from that nature, which is very basic of our mind. The qualities acquired on the way to enlightenment are not fabricated. They reflect the gradual reactivation of our nature, like the brilliance of a jewel covered in the mud that is revealed gradually as the dirt is removed. Some scholars of Buddhism have a slightly different view and consider that the Tathagatagarbha, or essence of Buddhahood, is not fully present in every being but develops through the practice of the path, like a seed that matures and eventually gives fruit, in this case Buddhahood.

On The Path To Enlightenment: Heart Advice From The Great Tibetan Masters

Compiled By Matthieu Ricard

白菜炒五香豆腐

食材：
老豆腐1塊，白菜半顆、鹽1小勺，素耗油2勺，芡粉適量。

做法：
1、老豆腐切成5cm左右的方塊。
2、白菜洗乾淨後切成片。
3、用平底鍋放入植物油燒至5成油溫時，輕輕放入豆腐塊。
4、用中小火煎至豆腐底部呈金黃色，才能翻面煎另外一面哦，否則豆腐很容易在翻身的時候碎掉。直到豆腐塊煎至兩面金黃即可裝盤。
5、芡粉1勺，加入清水攪勻。
6、另用一口乾淨的鍋，加入少量清水煮沸，加入素耗油1勺用勺子快速勻開，加入芡汁調製成濃稠的素耗油調味汁。
7、將調製好的素耗油汁用勺子淋在煎好的豆腐塊上。

──資料來源: 菩提路素食

夢參老和尚開示

當你做一件好事，供一支香或一朵花的時候，如果你不執著這一香一花，用你的意念來供養，觀想這香花供具遍滿一切虛空，所有寺廟、道場、有佛像的地方，乃至十方一切佛刹你都供養了，爾後你再上求下化，把這個供養的功德回向十方一切諸佛菩薩，佈施給一切眾生，那這就變成了不可思議的清淨智慧福德。

修行，放下，看破

《 佛典故事 - 無常 》

三千多年前，佛法興盛的古印度王朝，世尊於舍衛國的祇洹精舍，為諸天、人、龍鬼等宣說佛法……。

此時舍衛國波斯匿王的母親，已高齡九十多歲，因歲長年邁而身染重病，不久便因病過世。孝順的波斯匿王帶領朝中大臣依循禮節，如法送葬。待葬禮結束，波斯匿王來到精舍，恭敬地頂禮世尊。

世尊請波斯匿王隨坐於側，看到國王不同以往的穿著及憂傷的神情，關心地詢問：「為何今日國王衣著及形色異於往常，發生了什麼事情呢？」波斯匿王回答世尊：「家母因年邁，得重病過世，今日剛遣送亡母的靈柩至墓地，回程特地前來覲見世尊。」

世尊得知原因後，告訴波斯匿王：「推古演今，生、老、病、死這四件事最令人畏懼，因為人出生後會漸漸衰老，病苦會使人漸無光澤，死時四大分散，並與親人飽受別離之苦。世間萬物一切無常，無有久居而不滅者，亦如生命隨著時間一天天地消逝，好似河流晝夜川流不息。昔日的國王、擁有五通的仙人、乃至諸佛、阿羅漢，至今皆無人長久住世，所以您不要因為過於哀慟而傷了身體。國王是一位孝順的君王，應當多為您的母親修齋、培福、供養三寶，才是真正利益您的母親。」世尊語畢，波斯匿王及諸大臣們皆除卻憂惱，法喜充滿。

典故摘自：《法句譬喻經‧卷一》

省思

《涅槃經》云：「是身無常，念念不住，猶如電光暴水幻炎。」世間之法，生滅遷流，無刻不變異，是故應當把握時光，修善培福，廣修供養。

【聖嚴法師開示精選】要來的一定會來～

有人以財產為靠山，有人以權勢為靠山，有人以名為靠山，有人以某種觀念、理想、信仰或力量作為最大的救濟或最後的歸宿，其實這些都無法讓人獲得解脫。只要有所期待、寄望或依賴，就會被那些期待、寄望與依賴所綑綁，而不得解脫。只要是現象，都會隨著無法預知的因緣聚散而變化莫測，有如萬花筒中的圖案，只要一轉動就變了樣。

如果有人聽說現實環境都是虛妄不可靠的，便想厭棄它、逃避它，去做遺世獨立、獨善其身的人，這也無法解脫。因為逃避現實的本身，即是執著，是用自己的觀點和想法做繩子，自繫自縛，豈能得解脫！要來的一定是會來，要去的終究會去，唯有凡事都能面對它、接受它、處理它、放下它，才能獲得解脫。

 ---摘自《 別再執著了 》

【夢參老和尚的叮嚀】

你做一件好事，不要再執著，做了就算了。

如果你一執著，那個好事就不大了，好事變成壞事。本來是不生不滅的、無上的金剛法，讓你一執著，金剛法變成了瓦片兒，瓦片兒一打就碎了，不是金剛。
那不是外，是你的心，希望大家發金剛的菩提心，直至成佛。

11 - 4 - 2017 （农 历 三 月 十 五） 大德们请记得吃素念佛

11 - 4 - 2017 （农 历 三 月 十 五）

大德们请记得吃素念佛，行善积德，广结善缘

5 Secrets To Help You Live A Blissful Life

Have you ever had a moment when you realized everything you thought you knew was completely wrong? Well, get ready for the epiphany of your lifetime.

The only way to turn your life around and make it good and fulfilling has nothing to do with becoming right and famous. Here are 5 healthy tips to living a truly blissful life:

  

1.    Work ethic.

If you want to build a successful career, doing your job and getting it done come haill or high water is the only way to take it to the next level. A strong work ethic trumps anything else you can throw at your career to try and get it going. Strive to be better than everyone else. Work your tail off to meet commitments and make your boss, customers, etc., deliriously happy.

2.    Don’t waste your time.

A major part of having a strong work ethic is figuring out what matters most in life and focusing on doing just that. If you are disciplined about it and learn to prioritize your time and energy, your daily habits and personal productivity will fall into place. 

3.    Don’t be lazy.

No more sitting around and thinking. Now is the time for doing. Paying attention to what you are really doing while working will show you if what you are really doing is helping further your career or just wasting your time.

4.    Learn.

Rather than searching for answers, focus on education, experience and introspection. They are the source of all learning. Go to school to learn the craft you are trying to build, get experience working in the real world, and sit quietly enough to listen to yourself introspectively.

5.    Be strategic.

Learning how to take smart risks and make good choices takes time, but with experience your instincts will grow. Think of it this way: top executives are paid to make smart decisions. Do you want to be a worker paid to work or make decisions? 

Source : e-buddhism.com

Bowing in six directions

One  morning in Rajagaha  , the  Buddha  left  Bamboo  Forest with  his  begging  bowl    & came  upon  a young  merchant  named Sigala  on the  path just  outside the  city.  Sigala  was  bowing  in six different  directions of East  ,West,  South, North, Down,  and Up. The Buddha  stopped & asked him  the  purpose of  his bowing.  Sigala said that  his  father had  taught  him as a  child  to bow to the  six directions every  morning and  he  liked to obey  his father  wishes,  but  knew nothing  about the  purpose for   the  ritual.
       The Buddha  told  Sigala,  " Bowing  is a practice can  foster  happiness for  both  the  present  & the  future. " The Buddha  further  told that  as he  bowed  to  the East  he could  contemplate  gratitude to  his parents. When  he bowed to the  south,  he could  contemplate  gratitude  to  his  teachers. Bowing West,  he  could  contemplate  love  for  his  wife  and  children.  Bowing to the  North ,  he  could  contemplate  love for  his  friends.  Bowing  to the  down , he  could  contemplate  gratitude to  his co-workers.  Bowing  up , he  could  contemplate  to all  wise & virtuous  persons.
       The  Buddha taught  thereafter  taught  Sigala  the  Fifth Precepts &  how to  look  deeply at the  things  in order  to  avoid acting  out of  greed ,  anger, passion or fear.  The  Buddha  further  told  Sigala  to avoid  the  six actions which  lead to  ruin --1) abusing  alcohol  2) wandering  through  city streets late at night 3) frequenting  places  of gambling 4) visiting  places of depravity 5) loitering with  persons  of poor  character, and  6) succumbing to  laziness.  
         """""""""""( ) ( ) ( )""""""""
        With metta

學佛與做人

學佛的人，不僅要對今世的生命負責，還要為未來的生命負責。

學佛的意義就在于完善並提升我們的生命素質。人身難得，它的珍貴在于給了我們一個修行的機會，使我們通過今生的努力為未來種下善的因緣，使未來的生命能夠生生增上。

生命的素質直接關系到人生幸福，所以，我們一方面要通過自己的努力，使自己的生命從不健康的、充滿煩惱的狀態中解脫出來，從而獲得智慧的、覺悟的人生。另一方面， 我們還要積極地自覺覺他、自利利他，使更多的人走向光明的解脫之路。

所以說，人生的意義還在于，你能為這個世界帶來什麼?同樣是人，對世界、對人類的意義和作用完全不同。大多數人的個體生存，不會對世界構成太大的影響，甚至可以說是可有可無的。但也有那麼些人，因為他的存在，使許多人活得痛苦不堪，甚至付出生命的代價,比如過去的暴君，現代的戰爭狂。他們的出現，使世界充滿了血腥和恐怖。還有另一些人，因為他的存在，給世界帶來了幸福，帶來了智慧，帶來了光明。

我們學佛，不僅要自利還要利他，不僅要自覺還要覺他，這樣才能使我們有限的生命煥發光彩。我們完善自己，同時也在利益他人；我們幫助別人，同時也在完善自己。修學佛法，首先要認識到人生的意義，然後才能知道怎樣利用這一生來完善自我並造福人類。

摘自《學佛與做人》

《施食得五種福報~施命、施色、施力、施安、施辯》

有一天，佛陀帶著弟子到舍衛國托缽，途中有一名乞丐，在路邊餓到發抖，渾身沒有力氣，幾乎快要餓死了，於是阿難上前去，將他托缽的食物給這個乞丐吃。這名乞丐接受到食物時，連忙的向佛陀感恩道謝，也很快的把飯菜給吃完了。

當吃飽後，這名乞丐的精神氣色和還没吃飯前判若兩人，弟子們看了這種情形後，發現怎麼吃飯的力量會那麼大，此時佛陀便向弟子說道：「是啊！如果有人以飯食佈施予他人，必將獲得五種福報」，弟子趕緊請示有哪五種福報，佛陀接著說：「這五種福報分別是：施命、施色、施力、施安、施辯，明白這項真理的聰明人，一定會樂於佈施食物給他人。」

第一、施命

　　一切的眾生，都要靠食物維持生命，一個人假使七天不吃飯，可能生命就盡了，佈施食物的人，就如同幫助別人生存，這樣的善行，生生世世都獲長壽的福報，命終時轉為天人或人間，不會夭折短命，而且衣食無缺，財富無量。

第二、施色　　

　　因為眾生獲得食物後，氣色會容光煥發，一旦得不到食物，容貌會憔悴，人不樂見，我們施食與人，就如同幫助他人面容姣好，也因為這份善行，必將獲得生生世世相貌莊嚴端正，為世間美好稀有，命終時轉為天人或人間，任何人都會一見歡喜。

第三、施力

　　人由於食物的補充，健康與體力因此強盛，舉止行動就會敏捷有勁，若不得飲食，將承受飢渴、氣息虛弱的痛苦，是故佈施食物給他人者，就如同幫助他人獲得健康與體力，必將因此善行，生生世世獲得健康與體力充沛，命終時轉為天人或人間，氣力永不衰耗，享有旺盛的活力。

第四、施安

　　人在吃飯時，心裡會安穩，得獲滿足感，不會覺得恐懼苦惱，若得不到食物，心會很煩惱，會坐立難安，所以佈施食物的人，就如同幫助他人獲得安定，因此生生世世會平安喜樂，身體強建，命終時轉為天人或人間，不會被苦綁住，不受眾殃，所到之處常遇賢良，財富無數不可計算。

第五、施辯

　　一般人獲得食物後，氣力充沛，頭腦清楚，思考力因此敏捷，言語表達溝通順暢，虛弱時口難發言，思辯遲緩，表達力將發生困難，因此佈施食物給他人就如同幫助別人增長才智，也因此生生世世聰明絕頂，命終時轉為天人或人間，言詞清明，智慧辯才無礙，聽到你講話會喜愛你，對你敬仰

Five Daily Reflections & The Benefits of Cultivating Five Daily Reflections

*I am subject to aging, have not gone beyond aging.

*I am subject to illness, have not gone beyond illness.
*I am subject to death, have not gone beyond death.
*I will grow different;separate from all that is dear and appealing to me.
*I am the owner of my actions (kammas), heir to my actions, born of my actions, related through my actions, and abide supported by my actions. Whatever I do, for good or for evil, to that will I fall heir.

These are the five facts that one should reflect on often, whether one is a woman or a man, lay or ordained.

___Anguttara Nikaya V-57 {Upajjhatthana Sutta}___

The Benefits of Cultivating Five Daily Reflections

By cultivating these five daily reflections, one never forgets about aging, illness and death: When the time has arrived for him to face them in reality, he would not be afraid of them as much as before he was because of already well-prepared. It would also help him to reduce attachments related to things and persons so that he would not be insane when they are being destroyed. He would remind himself to save good deeds in time and not to do any evil because he knows well about the fact that kamma is his own property and true relative. By doing so, one would have such good consequences.

Additional Explanations:
Only the wholesome and unwholesome kammas made by beings are their relatives and true friends (or false friends in the case of unwholesome kammas) , always accompanying them wherever they may wander through many lives and world cycles.

By way of explanation, we can say that although there are parents, brothers, children, relatives, teachers, and friends whom we love and rely upon, we can only do this for a short time___until our death.

But one’s own physical, verbal, and mental deeds are constant companions who accompany one and give happiness and prosperity (or misery) in one’s future lives. So, wholesome deeds alone are one’s true relatives and friends who should be esteemed and relied upon.

Therefore the Buddha declares:

“All beings are related to their kamma and kamma as their refuge.”

Source : buddhismforbeginnersgroup  by Ye' Thu Aung

從有變成沒有

無常的意思就是，沒有的能夠變成有，可是相對來說，有的也會變成沒有。一般人都喜歡見到自己擁有，而不能夠忍受從有變成無，例如有錢變沒錢、多情變無情，所以這是種苦。

人生的苦是從無常來的，但是無常對修行來講，反而是件好事，為什麼這樣說呢？

因為知道無常，便曉得苦不會是永遠的苦，樂也不會是永遠的樂，都只是暫時的現象，所以不會逃避苦、貪戀樂。

尤其，正因為人生無常，生命有限，如同佛說「人身難得今已得，佛法難聞今已聞」，更會把握身為人的時候，及時的修行。
　
無常既讓人明白苦是什麼，又讓人充滿希望，因為苦的現象不會永遠不變，只要努力修行，便能離苦得樂。
　

（摘自「智慧掌中書」系列《別怕人生變化球》，法鼓文化出版）

 ■文／聖嚴法師 圖／李宛蓁

Discourse on the Eight Realizations of the Great Beings

Wholeheartedly, day and night, disciples of the Awakened One should recite and meditate on the Eight Realizations discovered by the Great Beings.

The First Realization is the awareness that the world is impermanent.
Political regimes are subject to fall. Things composed of the four elements are empty, containing within them the seeds of suffering. Human beings are composed of Five Aggregates and are without a separate self. They are always in the process of change – constantly being born and constantly dying. They are empty of self and without a separate existence. The mind is the source of all confusion, and the body the forest of all unwholesome actions. Meditating on this, you can be released from the round of birth and death.

The Second Realization is the awareness that more desire brings more suffering.
All hardships in daily life arise from greed and desire. Those with little desire and ambition are able to relax, their body and mind free from entanglement.

The Third Realization is the awareness that the human mind is always searching outside itself and never feels fulfilled.
This brings about unwholesome activity. Bodhisattvas, on the other hand, know the value of having few desires. They live simply and peacefully, so they can devote themselves to practicing the Way. They regard the realization of perfect understanding to be their only career.

The Fourth Realization is the awareness that indolence is an obstacle to practice.
You must practice diligently to transform unwholesome mental states that bind you, and you must conquer the four kinds of Mara in order to free yourself from the prisons of the Five Aggregates and the Three Worlds.

The Fifth Realization is the awareness that ignorance is the cause of the endless round of birth and death.
Bodhisattvas always listen to and learn from others so their understanding and skillful means can develop, and so they can teach living beings and bring them great joy.

The Sixth Realization is the awareness that poverty creates hatred and anger, which creates a vicious cycle of negative thoughts and actions. When practicing generosity, bodhisattvas consider everyone – friends and enemies alike – to be equal. They do not condemn anyone’s past wrongdoings or hate even those presently causing harm.

The Seventh Realization is the awareness that the five categories of sensual desire – money, sex, fame, overeating and oversleeping – lead to problems.
Although you are in the world, try not to be caught in worldly matters. A monk, for example, has in his possession only three robes and one bowl. He lives simply in order to practice the Way. His precepts keep him free from attachment to worldly things, and he treats everyone equally and with compassion.

The Eighth Realization is the awareness that the fire of birth and death is raging, causing endless suffering everywhere.
Take the Great Vow to help all beings, to suffer with all beings, and to guide all beings to the Realm of Great Joy.

These Eight Realizations are the discoveries of great beings, Buddhas and Bodhisattvas who have practiced diligently the way of understanding and love. They have sailed the Dharmakaya boat to the shore of nirvana, and have then returned to the ordinary world, free of the five sensual desires, their minds and hearts directed toward the Noble Way.

Using these Eight Realizations, they help all beings recognize the suffering in the world.

If disciples of the Buddha recite and meditate on these Eight Realizations, they will put an end to countless misunderstandings and difficulties and progress toward enlightenment, leaving behind the world of birth and death, dwelling forever in peace.

The Discourse on the Eight Realizations of the Great Beings is an ancient Buddhist text recited regularly in Plum Village practice centers all over the world.

This translation has been prepared by Thich Nhat Hanh from the Chinese Taisho Revised Tripitaka, No. 779.  It appears in Thich Nhat Hanh, Chanting From The Heart (2006).