改變從心開始

大寶法王噶瑪巴 開示

希望大家知道：

修行的重點是改變自己的心，

所有的改變都是從心開始，

不是外在的改變。

不然只是會說自己學佛、學佛，

說自己是佛弟子，但若没有抓到要點，

只會說嘴，只是自己欺騙自己。

現在欺騙自己，

不要到死的那一刻都還在騙自己，

那就太可惜了。

【做人】安静地看完，你不会再轻易指责任何人

一位医生在接到紧急手术的电话后，以最快的速度赶到医院并换上手术服，男孩的父亲失控地对他喊道：“你怎么这么晚才来? 你难道不知道我儿子正处在危险中吗?你怎么一点责任心都没有。”医生淡然地笑着说：“很抱歉，刚刚我不在医院，接到电话就马上赶来了，您冷静一下。“冷静?  如果手术室里躺着的是你的儿子，你能冷静吗? 如果现在你的儿子死了，你会怎么样?” 男孩的父亲愤怒地说。

医生又淡然地笑着说：“我会默念阿弥陀佛，我们从尘土中来，也都归于尘土, 请为你的儿子祈祷吧!” 男孩的父亲愤愤的说：“当一个人对别人的生死漠不关心时，才会这样说。”  几个小时后，手术顺利完成，医生高兴地从手术室走出来，对男孩的父亲说：“谢天谢地，你的儿子得救了!” 还没有等到男孩的父亲答话，他便匆匆离去，并说：“如果有问题，你可以问护士!” “他怎么如此傲慢?  连我问问儿子的情况这几分钟的时间他都等不了吗?” 男孩的父亲对护士愤愤不平地说道。

　　

护士的眼泪一下子就流出来了：“他的儿子昨天在交通事故中身亡了，我们叫他来为你的儿子做手术的时候，他正在去殡仪馆的路上，现在，他救活了你的儿子，要赶去完成他儿子的葬礼。”

　　

别人的生活发生了什么，他们正在经历着怎样的波折和磨难，站在自我立场的你可能并不知晓，你所看见的只是表象而已。

　　

换一个角度，你会发现，并不是只有你是这个世界的主角。千人千样，‪每个人都有自己的故事，每个人都是自己故事里的主角，不管故事是平淡无奇，还是曲折坎坷，每个人都已经历不同的故事，或悲伤或幸福。‪人生无常，谁都会有眼泪有悲伤，‪我们要学会欣赏和悲悯，‪学会善待他人。

　　‪

不要轻易指责别人，因为我们没有足够的智慧，去知道别人生活里的喜怒哀乐、去真正体谅别人的酸甜苦辣。每个人因立场不同，所处的环境不同，很难了解对方的感受。所以，不要一味的随意去指责批评，否则会给别人带来伤害。

　　

一个真正的有文化修养的人，能够用 “慈悲心和包容心” 去成就别人，其实也是在成就自己。一个从 “现象” 中，就能得知自己怎么解脱的人，才是真正的懂得自我修养的人。想想我们，经历的心路历程的苦，才能知道他人的苦。想想我们，有多少不为人知的伤感和苦楚，就知道他人的生活里其实也有一样的内容，也一样在人生的路上经历风风雨雨。想想我们，是怎样从坎坷中走过的，就知道别人是怎样从坎坷和磨难中走过的。

　　‪

一个真正的懂得自我修养的人，应当懂得 “语之用与害”，懂得不以自己的角度去单方面的看待问题，这样人与人之间的伤害就会减少很多。

　　

佛语云：一花一世界，一叶一菩提。这是何等的境界，其实做到这一点并不难，做到善待他人、体谅他人，便能在这世俗的世界中得到内心的宁静; 有句话说得好：“幸福并不取决于财富、权利和容貌，而是取决于你和周围人的相处”。

原文 ： 佛陀的追随者网   

慧律法师 ：一切修行皆在修心

有一位在家居士去拜访广钦老和尚。老和尚问他说：「你有没有在修行啊？」居士回答道：「有啊！我每天早上拜佛一个钟头，晚上也拜一个钟头，每天要拜佛好几百拜，念佛好几百声。」广钦老和尚为了破他的执著，就告诉他：「你在跟佛祖算账啊。」

修行用功，不只是一种形式，而是要以放下、不执著的角度来实行。就像我们必须了解，吃素不代表修行，而只是修行的助缘而已。如果吃素是修行，牛也吃草，甚至它吃得远比人类更清净，那么，它也在修行吗？

修行，‪‎是在修我们的心。但错误的方法，不当的精进，就不是在用功了，‪‎反而成了一种执著。我们任何一个人，要往生西方极乐净土，也还是这个心，要造业下地狱也是这个心，苦、乐、善、恶、主观、客观、烦恼、菩提、有为、无为皆是这个心。如果我们慈悲喜舍，就是佛菩萨；相反的，造业、执著，就成了畜牲种、地狱客。所以，‪学佛要进步，‪‎就必须从心地上下功夫。

心，也可以是个模糊、不确定的名词。加一个善就是善心；加一个恶就是恶心：加上菩提就是菩提心；加上烦恼，又成了烦恼心。另外，在楞严经中，心所指的是如来藏；在唯识里是八识；在我们世间是指灵魂；以心理学的看法即成潜意识。心，加上不同的名词，就成不同的心。

我们也常听到人们如此说「善、恶在一念间」依佛法的究竟义来说，一切万法唯心所造。因此，修行，不在外表与事相上而已；一定要开发自己的本性内在的般若智慧，远离分别与执著，也才谈得上「修行」。

来源：佛教导航  

Happiness from a Sincere, Reverent Heart

As we go about our everyday life, are we joyful and understanding toward everyone and everything?  Do we face everything with a genuinely sincere and respectful attitude? That is what we practice for. We want to let go of afflictions so we can always abide in a peaceful mindset. Usually, we tend to approach things with a discriminating mind, full of notions of what is good and bad. Being in this frame of mind, we react easily and become judgmental. We fail to take into consideration the many principles at work which are hidden from our perception.

Seeing the Wonder in Everything

All around us, everything is operating based on laws and principles which are very deep and profound. Truth is out there all of the time, but its richness and wonder are often invisible. With a heart of sincerity and reverence, we can discover the Dharma within our everyday life and begin to see the wonder in the world. 

Everything we encounter in this world is a coming together of many elements. For example, take the flowers on this table before me. Where did these flowers come from? They started out as a seed. For the seed to grow, it needed to have favorable soil, water, sunlight and air. All these elements had to come together in just the right way for the seed to grow into a plant that eventually bloomed with flowers. 

Without these elements, there is no flower, only flower seed. They all go into making the flower; the flower is therefore a composite of all these different elements. Behind the flower that we see, there are invisible but wondrous causes and conditions coming together. 

This is also true for the table here in front of me. Being made of wood, we can see that this wood used to be a tree. Where did this tree come from? It also started out as a seed. With the proper soil, sunlight, water, and movement of air, the seed was able to germinate and grow into a seedling, then a sapling, and eventually into a full-grown tree. That is how we come to have wood to make into tables and chairs, and for the construction of our buildings which provide us shelter and comfort in daily living. 

Every kind of plant, whether grass, bushes, or trees, is like this — coming into being through the interplay of different factors. Actually, every material thing follows this principle, from a seed to endless outcomes. The principles at work are deep and profound, the existence of everything wondrous. So miraculous is the wonder of existence that it is often beyond our understanding or imagination. Explaining the working mechanism behind it is a rather colossal undertaking. Truly, there is so much in life that we do not yet understand.

Hence, we need to treat everything with the utmost respect and sincerity. Having a heart of sincerity and reverence will allow us to see the deeper principle in things and elevate our wisdom. This opens and expands our hearts, making us more tolerant, understanding, happy, and capable of overcoming afflictions.

The Dharma in Respecting Others
If we can begin to recognize the wonder in all the principles and mechanisms behind everything around us, we will realize how little we know, how much we need others to help us do all the things that we can't do, and how much we need to respect people for their understanding of the profound principles that enable them to possess the skills they have and to master things we do not understand.

For instance, when a technical glitch occurs during one of my talks, such as with the sound broadcasting or with the screens that show the text I am discussing, I need to look for help to fix the problem. This shows that this is something I don't know about. It is an expertise I have yet to master. Oftentimes, the person I ask to help me will say, "I'm not knowledgeable in this, let me go find so-and-so who knows how to fix it." She has to go find the person who has expertise in this area. When that person comes, all she has to do is to make a small adjustment and suddenly, everything is fixed. How did she do this? She has an understanding of the matter that I do not possess. 

But at the same time, this person's understanding may also be limited to such technical repairs. If I asked her to help revise a draft report, she would say, "Wait, let me find so-and-so. She is better at this." 

How much do we really know? Our individual wisdom and understanding are limited; we alone can't do everything under the sun. Everyone contributes to make the world run smoothly. We depend on each other. That is why we need to respect everyone for the unique understanding and skills they have. 

This is what we need to practice mindfully—learning to see in everyday life the wondrous principles of Dharma at work and to face all people and matters with a sincere and reverent heart. When we do this, we will become more tolerant and understanding. In our hearts, we will always abide in great joy. This is to touch Dharma in daily life and dispel our afflictions. So, please do practice mindfully to keep a sincere, reverent heart always, toward everyone and everything.

Source :  Tzu Chi Foundation

From Dharma Master Cheng Yen's Talks

Compiled into English by the Jing Si Abode English Editorial Team

智者不為得失所動

智者不執著世間，不與聞諸愛欲，不論遭遇苦或樂，智者不憂不樂。

　　
有一年，佛陀和眾多比丘在某一婆羅門的邀請下，到鞞蘭若結夏安居。當他們到達時，這婆羅門受魔波旬的影響，卻不護持佛陀等人。當時又是饑荒，鞞蘭若的百姓只能在佛陀及眾弟子外出化緣時供養極少數的食物。面對這種困境，大目犍連懇求佛陀允許他運用神通前往別人無法到達的地方去帶食物回來，但為佛陀所拒絕。儘管情況如此困難，所有的比丘並不頹喪，仍然滿足於馬商每天供養的少許穀物。

　　
結夏安居結束後，佛陀等人在通知該婆羅門之後，就打道回祇樹給孤獨園。舍衛城的人喜悅地歡迎佛陀和眾多比丘回來，並供養他們。這時候，有一群人由於比丘們的慈悲，而留在精舍裡。

這群人每次貪心地吃完比丘剩下的所有食物後，就只知道睡覺，一旦醒來時，又只知道到河邊去跳呀叫呀、打打鬧鬧地嬉戲。 不管在那裡，他們都行為不檢，無所事事。

　　
有一天，比丘們互相討論這群人難以駕馴的行為：「在鞞蘭若時，由於飢荒，他們還相當恭敬有禮，舉止也合乎規矩。 現在食物充足，他們就行為不檢了。」

　　
這時候，佛陀聽見眾人議論的話題，就說：「愚癡的人在諸事不順遂時，滿心哀愁，神情沮喪，

一旦事事如意時，則又雀躍不已。 這就是愚癡人的特性；智者則不因生命中的得失而動搖心志。」

佛故事：降伏自己心中的“鬼”

古时候，有一座名山，山上建了很多的出家人修行的精舍。在众多的精舍中，有一个很特别的房间，里面常常闹鬼，住在这房间的僧人往往不堪其扰，最后都搬到别处去住。

不久，一个远方的僧人来到山上，想投宿一晚。

「我们没有房间了！」掌管寺庙事务的知客师父对僧人说。「我已经走了很多精舍，都正巧没地方让我挂单休息一宿。」「本寺是还有一间大通铺，但是……但是……」知客师父欲言又止。「有房间即可，我不会嫌弃。」于是知客师父把他带到了闹鬼的房门前，并告诉他说：「这房间里有鬼，常来骚扰人，你确定要住吗？」客僧心想：「佛法讲慈悲，若真有鬼，我更应该念佛诵经超度它才是！」于是就对知客师父说：「没有问题的，我可以感化它，谢谢您替我安排这间房间。」说完，就径自走进那个房间里去了。

这时天色已晚，又有一个僧人来到山上投宿。知客师父一样把他安排到了闹鬼的大通铺，并告诉他这间房子闹鬼。这个僧人也说：「没关系，我能降伏它。」这时候，先进入房中的僧人端坐在房间中央，等待鬼来。忽然僧人听到敲门声，「鬼终于来了！」僧人便用力抵住门，使门打不开。

门外的僧人使劲地敲门，见门不开，以为屋中有鬼在戏弄他，于是也使足力想让门打开。屋里的僧人见门外的「鬼」非要进来，也就更加足了力道，用劲顶住门。就这样僵持了很长的时间。门外的僧人力比屋里的僧人大，终于把门撞开。屋里没有点灯，黑漆漆地伸手不见五指，他进门后，就和屋里的僧人打了起来。双方都以为是在打鬼，不停地施展法力，一会儿是风，一会儿是雨，如此整整打了一夜。天渐渐亮了，两人这才看清楚对方，原来是曾经一起学习经法的同参道友，两人都觉得惭愧。这时，由于闹闹嚷嚷了一夜，众僧人也都放胆出来观看，见到这种情形，大家忍不住哄堂大笑，直说：「原来是和我们心中的鬼在打啊！」

原文 ： 白云禅林网  

比朝聖更重要的事

雖然我們都是人類，但是有的心地善良，有的心地惡劣；有的俱生就有饒益他人的心，有的俱生就有害心，總想傷害他人。

比如有的小孩什麼也不懂，但是就知道傷害他人。這些事情不是父母教他的，他自己天生就會。這也是宿世的不良習氣啊！

這些不用學，自然就會；不用刻意，自然就生起來。

作為凡夫，沒有串習過善念、慈心、悲心等，或者串習的少，所以才會這樣。

佛祖釋迦牟尼佛在三大阿僧祇劫當中都在做什麼？

就是修煉利他心、慈悲心，最後才修出來的。這些心不是誰都有的，也不是俱生就有的，這都是宿世修來的。

有的人平時心地很清淨，很願意饒益他人，但是一遇到對境就不行了，一有事情就受影響了。

這是什麼原因？

都是因為串習不夠，不牢固。所以要多串習，別追求那些高境界，別追求那些神通。

現在我們利用這個人身，利用這樣殊勝的機緣，到處拜聖地、拜活佛，沒有多大的意義。

無論在何處，不如多憶念這些功德，多修修這些善心。你越串習，在你的相續當中越牢固。

如果你真的願意練慈悲之心，與其拜聖地，不如多到貧困地區、災區、醫院看看，以此為對境，多發發利他心、慈悲心，比到處拜聖地的意義更大。

達真堪布法语  

Cause and Effect Sutra (HD)

The basis of Buddhism - Cause and Effect aka Karma. Uphold this sutra to keep you and family save. Share this video with all as well so that everyone understands the basis of Karma.

May the merits thus accrued be shared with all sentient beings, all Heavenly Beings, all Bodhisattvas and Buddhas in all worlds and all directions, and may the wheel of Dharma turn endlessly.

Sadhu sadhu sadhu!

找回真正自我的方法（聖嚴法師-大法鼓）

在長期社會化的過程中，我們為了被周遭的人所接納，漸漸學會了抹滅自己真正的聲音，掩­飾自己真正的感情。

口是心非久了，就連自己真實的感覺是什麼也沒有辦法體會了。而且也失去了辨別事物真相­的能力。

我們真的甘心情願只保留外表的軀體，而喪失心靈真正的自我嗎？

我們恭請恭請聖嚴法師來為我們開示。

學佛四要

親近善友為第一，
聽聞正法為第二，
如理思量為第三，
如法修行為第四。

──《心地觀經》

「親近善友為第一」，如果想要修學佛法的話，最先決的條件：親近善知識，也就是多親近善友。有了善知識的朋友，他會教導你、鼓勵你，引導你進入正知正見，讓你有正信的信仰，以免走岔了路，偏離正道就麻煩了。所以，親近善友是學佛第一要緊的事。

「聽聞正法為第二」，有了善友之後，學佛的第二個要件，就是必須聽聞正法。所謂「此方真教體，清淨在音聞」，透過聽聞，可以知道佛法的意義；透過聽聞，可以進入佛法的真理之海；透過聽聞，能夠辨別是非、善惡、好壞、正邪。故而透過聽聞正法，就能斷除許多無意義的、非法的邪知邪見。因此，聽聞正法在修學佛道中被列為第二重要。

「如理思量為第三」，聽聞佛法以後，如果沒有銘記在心，是沒有用的。我們聞法佛法之後，必須如理思量，將佛法在心中蘊釀，在心中思惟，在心中不斷參究，才能將佛法的真義融入心中。

「如法修行為第四」，接下來，就要依照自己的聽聞、思量來修行佛法。比方說，佛教裡的三皈五戒，必須去實踐；或者行持十善，去除十惡，這也要實踐；還有六度萬行、四攝法門、四弘誓願，都應該如法如理而修，就像開車行走必須遵守交通規則一樣，如此就不會出差錯了。

在佛法裡，有謂「以聞思修而入三摩地」，親近善友、聽聞正法是「聞」，如理思量是「思」，如法修行則是「修」，透過聞思修循序漸進，最終定能開悟證果。

來源：星雲說偈  

Guarding Our Heart and Mind

In our daily life, we need to guard our heart and mind. Why? Because our thoughts are like wild beasts, whenever we're not careful, unwholesome thoughts will appear in our mind, creating perils for us. The unwholesome thoughts of greed, anger, and ignorance are like a torrent of impurities rushing into our heart and mind. So, in our cultivation, what we need to do is be very prudent and guard our heart and mind carefully from the intrusion of unwholesome thoughts. To cultivate is to build an embankment in our heart. 

An embankment prevents water from flooding the land. If the water come and the embankment gives way, a disaster will happen. Similarly, when our mind gives rise to greed, anger, and ignorance, our inner-embankment will be easily breeched or destroyed. Powerful waves of unwholesome thoughts will surge up and cause us to make mistakes, and treat people unkindly. 

What can we do about this? We can endeavor to be sincere, cautious, and prudent.

To clear away the unwholesome thoughts from our mind, we need sincerity. When we're sincere and honest, we won't have ill intentions toward people. In return, people won't give us troubles or a hard time. When people don't give us troubles, we won't act in offensive or harmful ways toward them. Human interactions are mutual. When we're being polite and courteous to people, people will also treat us the same way. This is how human interaction works.

In handling our daily affairs, we need to be cautious and prudent because when we're not careful, we tend to make mistakes. This is why we need to remember the precepts all the time, for it's when we forget them that mistakes are made. When our heart and mind are not with the precepts, we're letting the torrent of greed, anger, and ignorance breech our inner-embankment and get inside our heart and mind. Only by being sincere, cautious, and prudent can we prevent this from happening. 

I hope everyone can cultivate and build an inner-embankment of sincerity, cautiousness, and prudence to protect against the torrent of greed, anger, and ignorance.

Source : Tzu Chi Foundation

From Dharma Master Cheng Yen's Talks

Compiled into English by the Jing Si Abode English Editorial Team

不为任何目的而奉献

以佛教的立场而言，“解脱乐”才是究竟的快乐，而追求解脱乐的唯一道路，就是行菩萨道。然而，很多人把行菩萨道看得非常高深莫测，认为自己的层次很低，根本达不到菩萨的标准。因此，他们遇到我时总是说：“师父，因为您的修行境界已经很高了，所以才能行菩萨道！”

　　其实我也是普通人，以我自己的经验而言，行菩萨道并不是一件做不到的事，而且我并不觉得自己是在空口说白话或是高谈阔论。事实上，每个人只要愿意尝试，也很容易做得到，而且能做到多少，就得到多少快乐。

　　解脱的快乐并不一定要等到彻底解脱时才能得到，只要朝着这个方向走，每走一步就会有走一步的快乐，而且一点都不是勉强得来的。例如，我们每个人都有自己的身分，而且通常都身兼数职、具有很多身分，只要我们能够负担起各方面的责任，尽好自己的职责，就能品尝到解脱的滋味。

　　这是因为当我们做事时，如果能抱着不为任何目的而奉献的态度，一心只是为了把工作做好而尽责、尽心，丝毫没有想到背后的目的，就能够无私地付出，并体会到快乐。否则，如果总是为了特定的目的才想要奉献、付出，就很容易陷入等待、期望之中，心里老是想：“我付出这么多，而上司从未考虑提高我的待遇和升迁！为什么这么不公平？”情绪反而会因此起伏不定，痛苦不已。

　　相反地，如果不考虑这些问题，只知道努力付出、奉献、实践、尽责，就像俗语所说的“只问耕耘，不问收获”，结果没预期得到的东西反而得到了，而且是得来毫不费工夫。这就是菩萨精神，也是解脱的快乐。

　　尽责任就是默默耕耘，至于会有什么收获，自然“老天有眼”。所谓“老天”，其实就是“因果循环”，如果我们付出的多，却得到的少，就表示因缘尚未成熟，那就继续努力吧！所谓“水到渠成”，水总是会来的，如果水还没有来，就表示目前时机未到，那就再慢慢地挖地、开渠。如果能这样想，得到成果时既不觉得意外，也不觉得有什么了不起。如果没有得到，也会知道是因缘还未成熟，而不会感到气馁。从这个角度来看，如果我们能不为追求任何目的，只为奉献而奉献，这种精神本身，就能为自己带来解脱的快乐。

　　人类历史上有许多可歌可泣的故事，多半来自伟人们“为奉献而奉献”的精神，才能获得后世对他们的歌颂和赞叹，但如果他们当初仅仅是为了自私的目的而努力，我相信他们也不会成功的。

　　总之，只要一件事情是自己乐意做的，而且别人让我们有机会奉献，我们就能够在其中得到快乐。所以，我们不要认为菩萨道的解脱之乐，一定要在解脱以后才享受得到，在还没有解脱以前，做了多少，就能享受多少快乐。

 原文 ： 心浪佛学网 圣严法师《真正的快乐》 

没有吃素可以诵经、念佛吗？是否有罪？

问 ：曾听法师说没有吃素的人不能诵经、念佛，不但没有功德还会下地狱，这是真的吗？我还没有吃素，只有初一、十五、十斋日跟早上吃素，我平常喜欢念大悲咒跟阿弥陀佛圣号，这样会有罪吗？有什么方法可以补救吗？

海涛法师开示：不会的，有时候因缘不具足没有吃素，但是你以一个惭愧心说我先来念佛，要来超度这些不得不吃的肉，这也是个很好的动机。所谓善业、恶业不在于你念什么，而在于你的动机是什么？你的动机是希望吃肉的人多消业障，包括你自己，（以这样的动机）而念大悲咒，就好了；如果你不断念念念，念到一个阶段后，你有这个惭愧心，慢慢你就会有福报---全天吃素、一辈子吃素，这个还是要努力的念。但是法师这样讲，法师也是个慈悲，他希望大家能够吃素再念经，更好！只能站在这个尺度来评断。

海濤法師回答    

老化是自然现象

一般人以为“生”是一件值得欣喜的事，其实“生”是一种苦，从出生第一天开始，就一直受苦到死亡为止。除了生之外，老、病、死也都是苦，可以说生命本身就是苦。生、死在一生中都只有一次，老则是一个连续不断的过程，在这个过程中，每隔一段时间就会生病，有些人更是一辈子都受病痛的折磨，非常累人，这些都是苦。

一般人也以为，出生以后，应该是先生病，生了病以后才会老。其实，并不是非得等到须发花白才叫做老，“老”是一种时间的累积，从出生开始，就已经注定要死亡，在死亡以前的整个生命就是老化的过程。所以我们从出生开始，就一天一天的变老，就像佛经里所说的“是日已过，命亦随减”一样，老化就是一种无常。

记得小时候，我们都迫不及待地想要赶快长大，因为长大以后就可以享有大人的权利，大人能够做的事情、能够去的地方，我们也可以做、可以去。父母、老师管不到我们，也不必再听他人的吩咐，享有很高的自主性。会有这种想法，是因为还没有尝到老的滋味，才会希望赶快长大。要知道生命是很短暂的，大概过了少年时代，高中毕业、进入大学、步入青年以后，就可以感觉到年龄的压力了。很多人可能经常都会这样想：“过了一年，我又大了一岁。为什么我都没有什么成就？有人在我这个年龄，早就已经很了不起了……。”像这样老是在计较自己的年龄，就是一种苦。

老化虽然是一种自然现象，奇怪的是，很多人都非常介意谈论有关年龄的问题，尤其很多女士们，常把自己的年龄当作秘密，随便询问会被视为是很不礼貌的行为。当别人猜测自己的年龄比实际年龄小，就感到很高兴；要是猜得比较大，就会很难过，怀疑自己的外表是不是看起来很老了？大多数人都不愿意承认自己年纪变大了，也不愿意让别人感觉到自己老了，希望能够永保青春，在他人眼中永远是年轻的模样。像这样不甘愿变老，但是又非老不可，也是一种苦。

老虽然不一定是指老态龙钟，但是到了年老体衰时，当然一定是非常苦的。很多人经常都会安慰我：“师父，您看起来好象只有五十多岁，看不出实际年龄来。”我说：“阿弥陀佛！不要这样说，我已经七十岁了。”我的身体我自己知道，偏偏有很多人喜欢欺骗自己，觉得自己的身体还满好的，不像已经七十岁了，其实这只是自我安慰罢了。七十岁就是七十岁，和五、六十岁是不一样的，之所以自欺欺人，就是因为怕老，这也是一种苦。

　

因此，我们要不断地警惕自己随时随地都处在老化的过程中，并且要好好利用生命中的每一分、每一秒。如此一来，虽然还是在生死大海里不断地老化，但至少能在短暂的生命中，粹炼出更深刻的意义，活得更有价值。

原文 ： 心浪佛学网 圣严法师《真正的快乐》 

Four types of people to be found existing in the world

There are these four types of people to be found existing in the world.  Which four?  One in darkness who is headed for darkness, one in darkness who is headed for light, one in light who is headed for darkness, and one in light who is headed for light.

And how is one the type of person in darkness who is headed for darkness?  There is the case where a person is born into a lowly family — the family of a scavenger, a hunter, a basket-weaver, a wheelwright, or a sweeper  —  a family that is poor, with little food or drink, living in hardship, where food & clothing are hard to come by.  And he is ugly, misshapen, stunted, & sickly: half-blind or deformed or lame or crippled.  He doesn't receive any [gifts of] food, drink, clothing, or vehicles; garlands, perfumes, or ointments; bedding, shelter, or lamps.  He engages in bodily misconduct, verbal misconduct, & mental misconduct.  Having engaged in bodily misconduct, verbal misconduct, & mental misconduct, he — on the break-up of the body, after death — reappears in the plane of deprivation, the bad destination, the lower realms, in hell.  This is the type of person in darkness who is headed for darkness.

And how is one the type of person in darkness who is headed for light?  There is the case where a person is born into a lower class family — the family of a scavenger, a hunter, a basket-weaver, a wheelwright, or a sweeper — a family that is poor, with little food or drink, living in hardship, where food & clothing are hard to come by. And he is ugly, misshapen, stunted, & sickly: half-blind or deformed or lame or crippled.  He doesn't receive any [gifts of] food, drink, clothing, or vehicles; garlands, perfumes, or ointments; bedding, shelter, or lamps.  He engages in good bodily conduct, good verbal conduct, & good mental conduct. Having engaged in good bodily conduct, good verbal conduct, & good mental conduct, he — on the break-up of the body, after death — reappears in the good destination, the heavenly world.  This is the type of person in darkness who is headed for light.

And how is one the type of person in light who is headed for darkness?  There is the case where a person is born into an upper class family — a noble warrior family, a priestly family, a prosperous householder family — a family that is rich, with much wealth, with many possessions, with a great deal of money, a great many accouterments of wealth, a great many commodities.  And he is well-built, handsome, extremely inspiring, endowed with a lotus-like complexion.  He receives [gifts of] food, drink, clothing, & vehicles; garlands, perfumes, & ointments; bedding, shelter, & lamps.  He engages in bodily misconduct, verbal misconduct, & mental misconduct. Having engaged in bodily misconduct, verbal misconduct, & mental misconduct, he — on the break-up of the body, after death — reappears in the plane of deprivation, the bad destination, the lower realms, in hell. This is the type of person in light who is headed for darkness.

And how is one the type of person in light who is headed for light? There is the case where a person is born into an upper class family — a noble warrior family, a priestly family, a prosperous householder family — a family that is rich, with much wealth, with many possessions, with a great deal of money, a great many accouterments of wealth, a great many commodities.  And he is well-built, handsome, extremely inspiring, endowed with a lotus-like complexion. He receives [gifts of] food, drink, clothing, & vehicles; garlands, perfumes, & ointments; bedding, shelter, & lamps.  He engages in good bodily conduct, good verbal conduct, & good mental conduct. Having engaged in good bodily conduct, good verbal conduct, & good mental conduct, he — on the break-up of the body, after death — reappears in the good destination, the heavenly world. This is the type of person in light who is headed for light.

Source : facebook.com/likebuddhism  

Tamonata Sutta: Darkness  

translated from the Pali by Thanissaro Bhikkhu