做人的佛法 - 善缘就是财富

不知把握因缘的人，就有如放在碗里的汤匙一样，即使浸浴在琼浆玉液里，他也感觉不出来。 禅语

一天，佛陀等弟子们乞食归来时，问他们道：“一滴水怎样才能不干涸？”

众弟子面面相觑，都回答不出。

这时佛陀说：“把它放到江、河、湖、海里去。”

佛陀真是个可爱的人，他经常用比喻来开示弟子，所以不管你是不是有智慧的人，当你听闻佛法的时候总会有种醍醐灌顶的感觉：“原来如此！”

有一位很想成为富翁的青年，到处旅行，辛苦地寻找着成为富翁的方法。几年过去了，他不但没有变成富翁，反而成为衣衫褴褛的流浪汉。

最后，他想起了寺庙里的观音菩萨。他知道菩萨无所不能，救苦救难，就跑到庙里，向观音菩萨祈愿，请求菩萨教他成为富翁的方法。

观音菩萨被他的虔诚感动了，就对他说：“要成为富翁很简单，你从这寺庙出去以后，要珍惜遇到的每一件东西、每一个人。并且为你遇见的人着想，布施给他。这样，你很快就会成为富翁了。”

青年听了，心想方法真简单，高兴得不得了，就告辞菩萨，手舞足蹈地走出庙门，一不小心竟踢到石头绊倒在地上。他爬起来的时候，发现手里粘了一枝稻草，正想随手把稻草扔掉，猛然想起了观音菩萨的话，便小心翼翼地拿着稻草向前走。

路上迎面飞来一只蜜蜂，他想起菩萨的话，就把蜜蜂绑在稻草上，继续往前走。

突然，他听见了小孩子号啕大哭的声音，走上前去，看见一位衣着华丽的妇人抱着正大哭大闹的小孩子，怎么哄骗也不能使他止哭。当小孩看见青年手上绑着蜜蜂的稻草，立即好奇地停止了哭泣。青年想起菩萨的话，就把稻草送给孩子，孩子高兴得笑起来。妇人非常感激，送给他三个橘子。

青年拿着橘子继续上路。走了不久，他看见一个布商蹲在地上喘气。他想起菩萨的话，走上前去问道：“你为什么蹲在这里，有什么我可以帮忙吗？”布商说：“我口渴呀！渴得连一步都走不动了。”

“那么，这些橘子送给你解渴吧！”他把三个橘子全部送给布商。布商吃了橘子，精神立刻振作起来。为了答谢他，布商送给他一匹上好的绸缎。

青年拿着绸缎往前走，看到一匹马病倒在地上，骑马的人正在那里一筹莫展。他就征求马主人的同意，用那匹上好绸缎换那匹病马，马主人非常高兴地答应了。

他跑到小河去提一桶水来给那匹马喝，细心地照顾它，没想到才一会儿工夫马就好起来了。原来马是因为口渴才倒在路上。

青年骑着马继续前进，在经过一家大宅院前面时，突然跑出来一个老人拦住他，向他请求：“你这匹马，可不可以借给我呢？”

他想起观音菩萨的话，就从马上跳下来，说：“好，就借给你吧！”

那老人说：“我是这大屋子的主人，现在我有紧急的事要出远门。这样好了，等我回来还马时再重重地答谢你；如果我没有回来，这宅院和土地就送给你好了。你暂时住在这里，等我回来吧！”说完，就匆匆忙忙骑马走了。

青年在那座大庄院住了下来，等老人回来。没想到老人一去不回，他就成了庄院的主人，过着富裕的生活。这时他悟到：“呀！我找了许多年成为富翁的方法，原来这样简单！”

人生最可贵的事就是“结善缘”，佛法所说的“缘”是很微妙的东西，但结缘却很简单，有时候一句好话、一件善事、一个微笑、一点施舍，就能给我们的人生广结善缘，成就大好的功德。

人生在世，追求的无非幸福和快乐两样东西，而真正通向幸福和快乐的道路，不是岁月的累积，也不是执著地追求，而是珍惜我们所遇到的每一个人，每一件东西，每一份善缘，处处为人着想，在帮助别人的同时，享受生活的馈赠。

显密文库 佛教文集

佛學名詞 - 四聖諦

The Art of Cultivating the Mind

How can you tell how cultured someone is? We can tell from how a person deals with his circumstances.  If he loses his temper when things do not go the way he had wished for, it means his cultivation is not sufficient.  He has to work harder on cultivating a gentle and broad mind, so that his actions and speech may be as soothing as the spring breeze. 

If a person's mind is tainted by greed, anger, ignorance, arrogance, and doubt, this person cannot stay pure and diligent on the path of Buddhism.  Cultivation is the art of properly repenting and cleansing the impurities in our minds.  Actually, habitual tendencies and thoughts are intangible and invisible, so how do they taint our minds?  If we can constantly remind ourselves to not be greedy, to not be angry, to not be egotistic, to not be arrogant, then we can maintain a heart of compassion and treat everyone with gentle love.  If a heart is always filled with love so gentle and kind, how could it be tainted?

The essential key is how we cultivate this good habit, good thinking.  If everyone can be mindful in each step-not overstepping rules or making mistakes - we will constantly learn to benefit the people and be in harmony with the others.  Mutual love and respect is the cultivation of a good habit. 

Being calculative and holding grudges is also a habit; it's a bad habit that we have to eliminate quickly.  Some people say, this person is really nice, but this person just likes to hold grudges.  This is a very apparent habitual attitude.  We often hear about people like this: he has a good heart but has a bad temper or he gets impulsive very easily. Holding grudges and having a bad temper, what kind of impression does that leave? When you lose your temper, you ruin your image.

Fury is like fire

When one loses his temper, his thoughts are confused, his expression is ugly, and his words are violent.  "Losing your temper is a momentary insanity."  Many people have a habit of losing their temper easily.  Whenever something does not go according to their wishes or when they misunderstand or misconstrue others' actions and speech, they create conflict with others.

Some will say, "it is inevitable that humans lose their temper!  As long as we have a good heart, what is wrong with an occasional temper tantrum?"  But if you have a good heart, why should you tarnish your own image?

In an ancient Chinese idiom,  "Hair of fury rises to heaven," describes how the hair of an angry person is all pointed upwards.  Like the chickens fighting, their feathers are sticking out upright.  It is the same way when a person loses his temper. We can draw a sketch of a person, whose hair is sticking out, eyebrows are standing, eyes are wide open and staring, and his teeth baring.  Is this a good look? Why should we make ourselves look so despicable?  And when we lose our temper, we lose control of our actions and speech.  It makes everything worse.

How can we tell how well cultivated a person is?  We can tell from the way he deals with circumstances and issues that arise.  So if we lose our temper when things go against our will, it means we are not cultivated enough, We must work harder to cultivate a gentle and broad heart, so that all of our speech and actions are as refreshing and soothing as the spring breeze.

A soft and modest heart allows us to treat everyone with a gentle voice and demeanor. There is one way that we can check if our heart is modest enough.  When we made a mistake in our speech or action, can we readily say, "Sorry, that was my fault!"  It is just a few simple words, but many find it hard to say them because they are not willing to confess their mistakes or they know that they are at fault but find it demeaning to apologize to other people.  These attitudes accumulate and make us stubborn. 

There is a saying: "a fury of ignorance will burn a forest of merits."  I wish that all of you will mindfully cultivate a heart of kindness, strengthen your patience, and not let your work in cultivation be wasted in a moment of fury. 

If you were keeping score or being greedy, and cannot hold in your temper, this complicate issues, it means you have not properly cared for your heart and mind. Cultivation is constantly reflecting and repenting immediately when you err.  If we do not confess our mistakes, it is an even bigger mistake.  When this habit accumulates, we will obstruct ourselves.  So the path of cultivation is to mindfully care for your heart and be vigilant in your actions.  All in all, everyone must be mindful in every second of every day!

Master Cheng Yen's teaching on July 9, 1998

*Excerpt from Master's Journal 1998 Fall 

十善业是什么？

十善业包括： 一、  不杀生 二、  不偷盗 三、  不邪淫 四、  不恶口 五、  不两舌 六、  不妄语 七、  不绮语 八、  不贪 九、  不嗔 十、  不痴

或称十善业道。 一、  不杀生而慈心于仁 二、  不偷盗而义利节用 三、  不邪淫而贞良守礼 四、  不妄语而诚实无欺 五、  不两舌而无争是非 六、  不恶口而出言慈和 七、  不绮语而言说有礼 八、  不悭贪而慈心舍施 九、  不嗔恚而慈忍积福 十、  不愚痴而多闻增智

什么是菩提心？

如果修行人依据观察自身的苦为标准，转而观察所有众生的苦，便能生起大悲心；自己勇敢承担起救度众生的重任，而且了解到唯有成佛可以成办此一义利，然后发愿成佛，这就是发菩提心──这时候便入了大乘门。可知入大乘的唯一标准，就是菩提心。

众生如果想要证得无上正等觉，应在初发菩提心之后，继续努力修学世俗和胜义二种菩提心，这是依发心本质的分类。胜义菩提心是成就佛果的主因，而世俗菩提心是成就佛果的助缘。世俗菩提心又分为愿菩提心和行菩提心。

以旅行为例。第一步是动机，也就是确定目的地。第一个念头是：「我要带领所有众生达致圆满佛果的状态。」这便是愿菩提心。接着是准备费用、行李等必要用品，出发上路，相应地你要实践六度（布施、持戒、忍辱、精进、禅定、智慧），训练自己如何安置所有众生于佛果圆满的状态。如此实践六度，便是行菩提心。

透过在资粮道和加行道长时间的修持世俗菩提心，最后达致见道，亲自体证真如：诸法本然的状态。这便是一种超越一切语言阐述的智慧，空性的真谛，此时所生起的便是胜义菩提心。

菩提心能息除一切逆缘，能圆满自、他一切心愿。

菩提心有两个面向：

一是为了一切众生，二是智慧的开展。

菩提心是智慧的开展，证悟空性是为了利益众生而成佛。

来源：中国佛教网

图 ： 达真堪布仁波切微博

什麼是出離心？

眾生輪迴的主因是執取貪著，在業與煩惱的推動下，不斷地造作「苦」。佛陀說苦，以不同角度說明世間真相，分成三苦、六苦、八苦等。佛陀說苦因，是指煩惱和業。為了使眾生停止對輪迴三界的希求，佛便教導出離心法門，其修學的主要內容有：

一、思惟苦、集二諦，生起出離心。
二、思惟十二緣起，生起出離心。
三、思惟無常、死亡，生起出離心。

通過種種觀察，發現世間的不圓滿，於是下定決心要出離生死輪迴，就是在發出離心。

沒有生起出離心的人，只求今生的安樂，或來世的人、天福報，不會想到以修行來解決世間的不圓滿。有出離心的人，可能偶爾也會有安逸怠惰的想法，但在其內心 始終存有一種信念：「這些物質享受是虛幻、轉眼即空的，並非我所應該追求的。而且沉溺於感官享樂，只會帶來永無止境的苦果。我必須努力修行以獲得解脫！」 如果能有這樣的意識，基本上便可以算是具備了出離心。

發起出離心是非常重要的修行功課。一個人如果不想解脫生死輪迴，就不會生起幫助其他有情脫離苦海的悲心！只有自己體悟到生死輪迴的苦，並下定決心要了脫生 死，才能進而思惟在輪迴大海當中沉淪的眾生，也跟自己一樣在受苦；由於不忍，故能生起強烈的悲心想去幫助他們，希望有情也能脫離三界。所以在生起悲心之 前，須先生起出離心。

在中國佛教界常常會有一種說法，只要從事慈善事業就可以捨棄出離心的修習。這完全與三乘、三藏教法（將發出離心當成修行重點）違背。

怎樣的心態才是真正地發出離心呢？如果希求解脫的心念，能達到日日夜夜從不間斷，這才叫生起出離心。如果一時難以達到這個境界，即需要不斷地思惟、練習。

图 ：达真堪布仁波切微博

来源 ：海涛法师慈悲志业

放下心中的弓刀 （佛典故事）

過去，在舍衛國有一戶貧窮的家庭，夫妻都非常慳吝，性情凶惡，而且不相信因緣果報。佛陀悲愍他們愚癡無知，於是變現為沙門，來到他們家乞食。當時男主人不在家，婦人一看到有人來乞食，就對沙門破口大罵。沙門平靜地說：「我是求道之人，以乞食過活，你不需要辱罵我，我只希望得到一點食物而已。」婦人怒罵：「即使你現在馬上要死了，也不可能拿到一點食物，更何況你看起來這麼健壯，竟然還要我施捨食物給你！你待在這裡只是浪費時間，還是趕快離開吧！」

此時，本來站在門口的沙門，突然在婦人面前兩眼上翻，呼出最後一口氣，示現了死相。隨即，身體膨脹，許多蟲子從鼻口爬出，腹腸潰爛，不淨血水漫流全身。婦人見到這麼恐怖的景相，嚇得說不出話來，驚恐不已地逃離現場。示現神通的沙門也隨即離開，前往數里外的樹下休息。

男主人在回家的路上碰到驚慌失措的婦人，便詢問她事情詳由。婦人苦訴剛才所遇到的恐怖情景。男主人非常生氣，便問：「他現在在哪裡呢？」婦人回答：「應該離開了，但大概也走不了多遠。」於是，男子帶著弓箭及刀，循著足跡去尋找沙門。他生氣地拉開弓弦、拔出佩刀，沿路奔走，一心只想要砍殺那位沙門。

沙門立即化現一座琉璃小城，將自己包圍起來。男子繞城好幾圈後，仍然不得其門而入，便對沙門說：「你為何不敢開門？」沙門回答：「想要我開門，你要先將弓刀丟掉。」

男子想著：「我就先照他說的把弓刀放下，只要一進門，就用拳頭好好揍他一頓。」於是，男子便將弓刀丟到地上。

但是，門並沒有打開，男子對沙門說：「我已經把弓刀都丟掉了，你為何還不開門呢？」沙門回答：「我是要你將心中的惡意弓刀放下，而不是手中的弓刀。」

男子一聽，大吃一驚：「這位沙門一定是得道的聖者，否則怎麼會知道我心裡的想法呢？」於是，馬上磕頭懺悔，對沙門說：「我那愚昧無知的妻子不知您是已證得真理的聖人，妄論是非，讓我心中興起了惡念。希望您慈悲接受她的誠心懺悔，我馬上帶她過來見您，也懇請您勸導妻子能夠修行求道。」說出自己的願望後，便動身返家。

男子回到家中，妻子便問：「那位沙門怎樣了？現在在哪裡呢？」男子為妻詳述沙門的神通變化後，又說：「他現在還在樹下休息，你應當儘快去向他懺悔，以滅除所違犯的罪過。」

於是這對夫妻來到樹下，五體投地向沙門至誠懺悔，希望成為沙門的弟子：「沙門！您的神通變化如此殊勝，必是一位已證得真理的聖者。您能變現堅固而不可逾越的琉璃城，您的意志清明、內心安定，沒有憂愁苦惱，是如何修行才達到如此神妙的境界呢？」

沙門回答：「我博學多聞、奉行正法，無有疲厭；精進學習、嚴持淨戒、常行慧解，不敢放逸，以此精勤修行的因緣而成道，斷盡一切煩惱而證涅槃。」

接著，沙門說偈言：

　　「多聞能持故，奉法為垣牆，
　　　精進難踰毀，從是戒慧成。
　　　多聞令志明，已明智慧增，
　　　智則博解義，見義行法安。
　　　多聞能除憂，能以定為歡，
　　　善說甘露法，自致得泥洹。
　　　聞為知法律，解疑亦見正，
　　　從聞捨非法，行到不死處。」

沙門說完偈子後，放大光明，遍照天地，令這對夫妻驚訝不已，並對於所犯的錯誤既慚愧又惶恐，當下發願斷惡向善，一心懺悔，滅除了二十億惡罪，證得了初果。

典故摘自：《法句譬喻經卷第一•多聞品第三》

省思

---

「一念瞋心起，百萬障門開。」當遇到逆緣時，我們往往容易瞋惱不安，甚而動諸身口惱害於人；因瞋造業，不僅傷害自己的法身慧命，最終更要自受惡報。行者知道瞋心的禍患，更要慎加防護，除了轉化身口粗暴之惡行，更要放下心中瞋惡的煩惱。心中清淨即得解脫，透過清淨心讓我們能真心慚愧反省，納受教法，建立正確的知見，身心就能得到真正的安定，成就解脫之道。

Source : 中台世界网
圖／傳旆

The Arrows in Everyday Life

In his lifetime, the Buddha met many different kinds of people.  Some were kings and ministers of court, others were people who lived in abject poverty, yet others were prominent and influential people of society.  In fact, the Buddha interacted with people from all walks of life. Depending on the people he encountered, he would offer the teaching most suited to their condition in life.  But no matter who he spoke to, his purpose in giving teachings was always the same — to help people awaken from delusion so they may aspire to learn the Dharma, realize the true nature of life, and begin walking the path of enlightenment. 

Once, when the Buddha and his disciples were moving on from their place of summer retreat, they encountered a group of 500 wealthy men of a neighboring country.  The group, knowing that the Buddha would be traveling on that road, had gathered in hopes of inviting him to come teach in their country.  Just seeing the grace, dignity, and noble air with which the Buddha and his disciples carried themselves filled these people with a sense of reverence and a wish to learn the Dharma.  They asked the Buddha if he would come into their country to teach them the Dharma.

These wealthy people were very influential in their country.  If they could learn and practice the Dharma, they could truly motivate many people to learn it.  This would greatly benefit the country and all of its people.  It was the Buddha's earnest hope that everyone could benefit from the Dharma, so he happily agreed to speak the Dharma to them.

The Buddha told them that in everyday life, though we are often not aware of it, there are poisoned arrows constantly coming at us — they are arrows of love (very strong liking), delusion, craving, greed, anger, ignorance, arrogance, opinion, arising and disappearing.   At any moment, we could get hit by one of these poisoned arrows and become seriously injured.

For example, as our eyes make contact with the sensory world with all its forms and sights, in the space of an instant, the arrow of love or very strong liking hits us.  With this liking, we pursue the thing that we like.  In our everyday life, thoughts of this nature are constantly arising, and we start to chase after all sorts of things, be it profit, fame, power, material possessions, or satisfaction of lust and sensual desire.  Our minds know no peace.

Just as strong liking is a poisoned arrow, the Buddha says, so is delusion. Craving, greed, anger, ignorance, arrogance, opinion, arising and disappearing are all arrows that can speedily cause us harm.  At the moment we give rise to any such thought, we are hit by a poisoned arrow.  We lose our wellbeing and peace of mind.  We become physically and spiritually off-balance — discontent, distressed, wretched, miserable.  This creates a lot of suffering in us.

Hearing this teaching, many people in the group began to see the truth of what the Buddha said.  They started to feel a sense of regret and remorse at having been so lost in the pleasures of their comfortable life that they were unaware of how they were injuring themselves physically and spiritually. 

With this seed of awareness, they thought of the Buddha who had once been a prince who also enjoyed life's luxuries. Why had the Buddha been willing to give up such a comfortable life to undergo innumerable hardships and difficulties for his spiritual practice?  Why was he able to remain so firm in his commitment to spiritual practice?

The Buddha could see the question in their eyes.  He said to them, "Yes, I once had a very good life like you.  But in the midst of it, I came to realize that as I indulge in pleasure, I am actually wearing myself out physically and spiritually. Such a life does a lot of harm.  I could go through my entire life like this, and in doing so, my life would become a waste and I would accumulate a lot of negative karma through my behavior.  Realizing this, I wanted to immediately put a stop to it.  I wanted to dodge the arrows, and for the ones I'd already been hit by, to quickly pull them out." 

"To do that, I chose to renounce the lay life and become a spiritual cultivator.  I wanted to dedicate my energies to learning the truths of life and ultimately become fully enlightened.  But, only by taking up a life of spiritual practice can I truly concentrate on this and have hope of achieving it. Just as I did this, so too can you."

The Buddha was keenly aware that in everyday life, we easily lose ourselves — with the arising of an unwholesome thought of desire, craving, etc., we are as if shot by a poisoned arrow.  It creates a lot of suffering for us. Therefore, though these prominent people seemed to lead a wonderful life — they had wealth, status, and all the comfort and luxury they could enjoy — yet their lives actually contained a lot of afflictions, dissatisfaction, unhappiness, and suffering.  The Buddha wanted them to realize the true nature of life, turn away from harmful, unwholesome states of mind, and seek the Dharma so they could lead a more meaningful, awakened life. 

This was the teaching the Buddha gave to these five hundred influential people, so they could wake up and make the vow to free themselves of suffering.

From Dharma Master Cheng Yen's Talks

Compiled into English by the Jing Si Abode English Editorial Team

Source : tw.tzuchi.org/en

執著與自在

      什麼是執著？對於外面的事情，成敗、得失、是非、人我，放不下，就是執著。有了執著，就是煩惱的根源：深的執著就是大煩惱；淺的執著就是小煩惱。自己作主，想辦法在心念上放掉執著，就能解脫煩惱。 

　　而在心念上如何放掉執著？要聽經聞法，了達一切現象是因緣果報，緣起也會緣滅，除了清楚明白的靈知靈覺外，一切現象的真性本是空，很快會緣滅，只要甘心甘受，讓心不起波浪，就是不執著，就能解脫煩惱。

　　 知道卻做不到，怎麼辦？可藉誦經或聽經聞法，增加智慧；打坐，增加定力；參加法會，消除業障，增長福報；則心念上，放下執著的力量就慢慢增強。沒有「天生的釋迦，自然的彌勒」，他們都是從練習放下執著而成就。對自己要有絕對的信心，相信每個人都可以由練習而做到。

　　 「放下布袋，何等自在！」背在身上的布袋，就是掛在心上的執著。自己學習放下，即得到輕鬆自在。 

懂得寬容，天地更廣闊　　

　　時時檢視自己：今天有什麼成敗，心念離開了沒有？今天有什麼得失，心念離開了沒有？今天有什麼是非，心念離開了沒有？今天有什麼人我問題，心念離開了沒有？ 

　　若沒有離開，告訴自己只是緣起緣滅，我願意甘心甘受，只有自己可以改進；煩惱不干別人任何事，是我自己所引起，因為我執著。 

　　若能把成、敗、得、失、是、非、人、我這幾個字，牢牢記在腦裏，一煩惱時，就可以檢視是那一個字令自己放不下？就是這個字，令自己起了煩惱、執著，令自己不自在、不快樂。 

　　找到了賊，就容易抓到賊；賊，都是自己起的念頭，是自己令自己煩惱，自己的賊最好抓，最好改。只要自己願意放下，在念頭上就不與人計較，就等於寬容了別人。釋迦牟尼佛說：「萬法唯心造」，因為我們的心念寬容了別人，慢慢地，人家自然以寬容的心對待我們，最終還是自己的日子愈來愈好過。 

　　如果需要花一些時間才能甘心甘受，則煩惱就維持一段時間；如果能馬上甘心甘受，反求諸己，則煩惱一瞬間釋放。所以這是端看自己心念反轉力量的強弱。力量若不夠，還是要誦經打坐、聽經聞法、參加法會。或者每天早晚，靜下心來檢討反省，自己都會得到很大的利益。 

活在當下 

　　如果一直放不下，就無法「活在當下」。每個一瞬間的當下，若能清淨無染，沒有染著任何的執著，當下的自己是很自在的，這才是「活在當下」的真正意義。否則念頭被執著、妄想所牽絆，就是活在執著、妄想中。而在執著、妄想裡，都是人我是非，我們就是活在人我是非中，而非活在當下了。 

　　人我是非的生活充斥著無量的煩惱，因為不知不覺中，就會仰仗別人對自我的肯定，或者不知不覺中，就會希望別人順自己的定義而表現；而每一個人都有自己的定義，不可能達到全盤的「順」，這就是煩惱的來源。 

　　若能活在每一瞬間「清淨無染的當下」，累積起來就是「清淨無染的現在」，再累積起來就是「清淨無染的一日」，再累積起來就是「清淨無染的一生」。這樣真正能為自己活出光明、自在的一生。這一生若光明，我們的生命就光明。 

永恆不滅的真生命

　　什麼是我們的生命？靈知靈覺是我們的生命，因為靈知靈覺的這念心，不生不滅，這才是我們的真生命。如何證明靈知靈覺不會死？看看我們為什麼拜往生的人？因為靈知靈覺還在；看看我們為什麼可以進行胎教？因為一受孕，神識就入胎了。所以沒有一個時刻靈知靈覺是不存在的。很多人也有經驗，若對昏迷的人說話，常常會有些許的反應，雖然昏迷，還是有靈知靈覺的。 

　　因為靈知靈覺的心不生滅，所以人的生命是無窮盡的。因為無窮盡，所以很有意義、很積極。我們動的任何念頭都會影響未來：動善念得富貴，動清淨念得光明，所以現在可以決定未來，豈不是很積極？ 

　　但有人認為，喝了酒也可以放下執著、忘卻一切煩惱。殊不知，如果我們喝多了酒，只能暫時放下執著；但酒醒了，煩惱並沒有減輕。因為在麻醉自己的當中，能夠檢視自己是否執著的能力（即覺性），大為降低。雖然會從酒醉中醒來，卻因為放下執著的能力無法發揮，煩惱並不會離去。 

　　不但如此，累積的酒量愈多時，能夠檢視自己是否執著的能力愈低；此覺性愈低，煩惱累積愈多，使得生命愈來愈黯淡。酒，實在是我們學習放掉執著，得大自在的障礙。放棄喝酒，也是放下一種執著。 

人生最重要的事 

　　常常記得看看：成敗得失、是非人我、或者殺生、偷盜、妄語、邪淫、飲酒，是什麼令自己執著？常常思惟佛法，放下這份執著，就是我們這一生中最重要的事情。 

　　只要我們能放掉部分執著，就得小自在；能放掉全部執著，就得大自在。心中無煩惱執著，則什麼人也搶不走我們內心的自在與解脫！這才是真快樂！

Source :  中台世界  

文／林慈惠（中台禪寺護法總會秘書﹔普眼精舍、天祥寶塔禪寺副會長）

当你遇到怨恨循环 - 日常的佛心

一家公司的老板正在气头上，他对公司经理大声斥责。

经理回到家对妻子大声斥责，说她太浪费了，因为他看到餐桌上的饭菜太丰盛了。

　　

妻子对儿子大声斥责，因为他干什么都慢悠悠的。儿子对保姆大声呵斥，因为保姆打碎了一个碟子。

　　

保姆没好气地去扔碎碟子，伤着了一位行人。

行人是一位妇人，她哭闹一番后赶紧去医院治伤。她对护士大声呵斥，因为护士上药时弄疼了她。

护士回到家里对母亲大声斥责，因为母亲做的饭菜不合她的口味。

母亲并不生气，温和地对她说：“好孩子，明天我一定做你合口的。你忙了一天一定很累，吃了饭就休息吧，我给你换了一床新被子……”

“怨恨循环” 终于在善良的母亲这里融化了。

生活中免不了会有怨恨，怨恨最容易传染和循环。当你遇到 “怨恨循环” 时，你是继续传递它，还是用宽容和爱心去终结它？也许你忍下了一时之气，那么你是 “怨恨循环” 的终结者；如果你以善意的理解和关爱，改变了那怨恨的本质，那么你将是“善心循环”的启动者。

评：怨恨是一种疾病，在人的心里制造痛苦，并通过痛苦的心传播蔓延。问题是，你愿不愿意接受它的传染？愿不愿意让它给你带来痛苦？愿不愿意再把痛苦送给更多的人？还是你想要健康，想要痊愈？

Source : 显密文库 佛教文集 

　　

什么是五蕴？

五蕴分别是色蕴、受蕴、想蕴、行蕴、识蕴五种。在五蕴中，除了第一个色蕴是属物质性的事物现象之外，其余四蕴都属五蕴里的精神现象。

五蕴概说

早期佛教以说明人生现象为重点，而要说明人生，就必须涉及人或人的身心现象为何物的问题。佛教对这个问题所给出的答案就是五蕴理论。也就是说，五蕴实际上是佛教关于人体和其身心现象都是由哪些要素构成的理论。

五蕴的“蕴”是梵文的音译，意义是积聚或者和合。佛教认为世间一切事物都是由五蕴和合而成，一人的生命个体也是由五蕴和合而成的。

五蕴的色、受、想、行、识

五蕴分别是色蕴、受蕴、想蕴、行蕴、识蕴五种。在五蕴中，除了第一个色蕴是属物质性的事物现象之外，其余四蕴都属五蕴里的精神现象。

一、色蕴，“色”是指物质。色蕴是指一切有形态、有质碍的客观存在的物质的聚合，相当于现在人们所说的物质现象。色蕴又具体包括地、水、火、风等四大物质因素。人们常说的四大皆空就说的是这四大。

二、受蕴，是指感官接触外物所生之感受或情感等。

三、想蕴，通过对因接受外界事物而产生的感觉进行分析而得到的知觉和表象。

四、行蕴，通过对外界事物的认识而产生的行动意志。

五、识蕴，主要指人的意识作用。比如，区分与认识事物等。

五蕴的意义

五蕴这一概念的提出是要表明在五蕴之外不存在独立的“我”或永恒不变的主体，世间所谓的“我”仅是五蕴暂时的和合，“我”实际上并不存在，而人之所以有痛苦就是不明白这个道理，把五蕴认做实在的“我”或不变的主体来执著。

原稿 ：如是我闻网

图 ：佛学网

The Five Aggregates of Buddhism

The five aggregates (Skandhas) of Buddhism are the impermanent elements that comprise the mind-body entity of a person.   This is not a permanent self, though.  For this reason the concept of no-self presents itself. These elements are constantly changing. 

There is the appearance that you are permanent, but this is not the case. When you think of yourself as an 'I', you are really summarizing these aggregates and their process of arising and passing away.  Understanding this concept clears the way to understanding right view. 

"When you understand that form, feeling, perception, formations, and consciousness are impermanent then you understand right view."

~ The Buddha, Samutta Nikaya, XXII, 51 

The Buddha knows that the way you see the world will affect the way you exist in the world.  He said to awaken, you must practice and possess right view.  Right view is the first path of the Noble Eightfold Path.

To attain right view he says is to understand the five aggregates of form, feeling, perception, formations and consciousness.  In this way you will see the world for what it really is.  You will have right view.

The Five Aggregates of Buddhism:

Form/Matter is the first of the five aggregates.  It refers to the body and the senses as well as material objects.  The Buddha recognized that the body in this way interacts with the world.  The world also interacts with the body.  The material world is also the world of form.

Feeling/Sensation refers to how experience affects us with regard to being pleasant, unpleasant, or neutral -neither pleasant or unpleasant.  Feeling in this way exists moment by moment for us. 

Perception refers to how we see and determine the world we live.  It is the determination of an experience, our perception of it, that allows us to make sense of that experience.  Some relate this to seeing through lenses or filters. This is a good analogy. 

Formations/Volition are mental patterns of thoughts and images that arise and pass away.  They are dependent on causes and conditions.

Consciousness is that within us that allows for the awareness of the way things are and existence.  I call this the mind.

All these aggregates of existence are impermanent.  This is what the Buddha realized - that all things are impermanent, that we are impermanent.  This is important to understand. It has many implications. 

Conditions of Existence

For one, you have a defined amount of time in which you will exist.  You are finite.  This also means that we are all finite. The Buddha realized that all things exist due to causality and conditionality.

This means that your impermanance may arrive sooner, or it could be later.  This is because your impermanance depends on certain causes and conditions.

Because we are all finite the people we love and admire will depart from this life. Sometimes before we expect them to. Also, material objects we cherish may also depart from our lives. Anything is subject to this truth.

The important aspect of all this is that it brings about a clarification of right view, the first path of the Noble Eightfold Path.  This in turn, allows us to understand why we should love and respect those in our lives, to forgive injustices, and to try and understand these injustices.

Not so much for the simple act of forgiveness, but to allow us to move forward with our lives, on our path, with clarity and compassion for ourselves and for others.

Awareness of Actions

Being aware of your actions or what you do in the context of the aggregates helps to see things as they are -right view. Your actions mean everything.  Your words mean everything. They do make the difference.  You can make a difference in someone's life!  Yours as well as others. 

The reason being is that pretty much all of us are the same -trying to live a life, navigate obstacles, and find joy or bliss in the sometimes and often chaotic storm that we exist.

In this way, we are all interconnected and interdependent.

Source : http://www.noble-buddhism-beliefs.com/