土豆炖番瓜 （素食谱）

The Dhamma

Dhamma (Skt: Dharma) is a pre-Buddhist term meaning the nature of things, the truth of reality, the way it is. The Buddha used this term because it was so prevalent and well known, but in explaining it he gave his own interpretation; that is, when he said to people that he would teach them Dhamma, he taught them his own path of practice for the realization of the truth of the way things are. Thus for Buddhists ‘Dhamma’ came to mean specifically the Buddha’s teachings as preserved in the Buddhist scriptures. We can thus say that Buddha-Dhamma is the particular Buddhist path to realizing the universal truth of the way things are.  Another common and more mundane meaning of the word ‘dhamma’ is ‘things’, ‘phenomena’
or ‘objects of the mind’.

The Right Attitude (1)

Then, monks, King Yama questions that man, examines him and addresses him concerning the first divine messenger: ‘Didn’t you ever see, my good man, the first divine messenger appearing among humankind?’

And he replies: ‘No, Lord, I did not see him.’

Then King Yama says to him: ‘But, my good man, didn’t you ever see a woman or a man eighty, ninety, or a hundred years old, frail, bent like a roof bracket, crooked, leaning on a stick, going shakily along, ailing, youth and vigour gone, with broken teeth, with gray and scanty hair or bald, wrinkled, with blotched limbs?’

And the man replies: ‘Yes, Lord, I have seen this.’

Then, King Yama says to him: ‘My good man, didn’t it ever occur to you, an intelligent and mature person, “I too am subject to old age and cannot escape it. Let me now do noble deeds by body, speech, and mind”?’

‘No, Lord, I could not do it. I was negligent.’
. . .
When, monks, King Yama has questioned, examined, and addressed him thus concerning the first divine messenger, he again questions, examines, and addresses the man about the second one, saying: ‘Didn’t you ever see, my good man, the second divine messenger appearing among humankind?’

‘No Lord, I did not see him.’

‘But, my good man, didn’t you ever see a woman or a man who was sick and in pain, seriously ill, lying in his own filth, having to be lifted up by some and put to bed by others?’

‘Yes, Lord I have seen this.’

‘My good man, didn’t it ever occur to you, an intelligent and mature person, “I too am subject to illness and cannot escape it. Let me now do noble deeds by body, speech, and mind”?’

‘No, Lord, I could not do it. I was negligent.’
. . .
When, monks, King Yama has questioned, examined, and addressed him thus concerning the second divine messenger, he again questions, examines, and addresses the man about the third one, saying: ‘Didn’t you ever see, my good man, the third divine messenger appearing among humankind?’

‘No Lord, I did not see him.’

‘But, my good man, didn’t you ever see a woman or a man one, two, or three days dead, the corpse swollen, discoloured, and festering?’

‘Yes, Lord I have seen this.’

‘Then my good man, didn’t it ever occur to you, an intelligent and mature person, “I too am subject to death and cannot escape it. Let me now do noble deeds by body, speech, and mind”?’

‘No, Lord, I could not do it. I was negligent.’
(A.I,138-40 abridged; Bhikkhu Bodhi translation; IBW p.29)

These three ‘divine messengers’ are the primary existential conundrums which all reflective humans confront at some point in their lives. Who has not asked, ‘What happens when we die?’, or pondered, ‘What is the true purpose of life if it ends in old age and death?’ And of course we soon realize that everyone, rich or poor, famous or obscure, powerful or powerless, all faces the same fate; we are all equal before death. Unfortunately, some people are overwhelmed by these impending experiences and choose to ignore, deny or avoid dealing with them. For others they are a valuable opportunity to look deeper into the purpose and meaning of their lives, and perhaps make some important decisions about the future direction they wish to take. Being stirred (saṁvega) by these inevitable realities and seeking an answer to these issues is where the spiritual journey begins.

However, while some people may be impelled to seek for a spiritual answer when confronted by any of these ‘divine messengers’, their spiritual enthusiasm may wane when they obtain some degree of consolation or relief. Thus the Buddha encouraged serious seekers to reflect often upon these inevitabilities of life (A.III,71). Although the vivid memory of the ‘divine messengers’ may pass away, these facts of life themselves do not.

(Commentary by Ajahn Thiradhammo)

關于皈依與律儀的問答（ 海濤法師） （1）

1.三皈依以後，若有響應五戒的承諾，是不是代表已經受五戒了？

答：三皈依后，法师念五戒戒条时，你只要回答能持，就是受戒了。

2.弟子皈依三個師父，所取的法名都不同，請問念經、受戒時要說那個法名？
答：喜歡哪個法名就用那個法名，就算不念法名，念你世俗的姓名也可以。

3.天主教徒可以皈依嗎？進了道教以後還可以皈依嗎？
答：當然可以，你從道教成為佛教徒，這是一種信仰的提升，但是對于道教我們還是感恩，就像我們的爸爸媽媽讀大學，你讀博士，你不能因為這樣說爸爸媽媽我不要了，這是我們的過程。釋迦牟尼佛跟他很多弟子，都是從外道過來的，外道也是道，只是不究竟而已，不是它沒有道理。像我以前是基督教，現在成為佛教徒，所以我對過去基督教的教友，對耶穌基督我都非常的感恩，就像我的學長一樣。

4.我十多年前就皈依三寶，今天又皈依，這樣是不是叫破和合僧，讓你們師父打架？
答：這種想法不對，我皈依這個師父，又皈依那個師父，你們兩個就吵架了。這不是在找丈夫沒有關系，皈依最好要皈依好幾位，剛學佛有一個皈依的師父；慢慢了解佛教，要受戒了，又有一個皈依的師父；哪天生起出離心，又去皈依一個師父。像我以前皈依達摩難陀尊者，又跑到泰國皈依阿姜查尊者、佛使比丘，因為那時我生起了很大的出離心，要去跟他們學習；後來又皈依了大乘的法師；進一步又皈依密乘的上師。這個都是發菩提心，哪一天你發起真正的菩提心，那位法師就是你的根本導師，每一個階段都沒有關系。但是如果這個法師不隨喜你，你皈依我海濤了怎麼又去皈依別人，你在做什麼？遇到這種法師你就趕快跑，危險！為什麼？我們還是要隨喜，但是這個法師有私心、有占有欲。有些師父說：道場不要亂跑。亂跑不可以，要看狀況，如果有辦法學習，為什麼不可以跑呢？善財童子有五十三參呢！所以各位要去參佛光山怎麼辦的，慈濟功德會組織多好，中台禪寺現在辦教育，小學、國中、高中辦得多好！各種的法門你不學不行。有些人跑道場是，他在這邊沒學到東西，只是想換口味，這樣當然要叫他不要亂跑。但是有些人是必須要去學習，像喜歡打瞌睡的，我都叫他去妙蓮長老那裏，兩點半就起床，練一個月再回來找我；那種靜坐坐不住的，就去中台山坐好再來找我；那不讀書的，就去法鼓山報到，不然看到書就想睡覺。你要成佛，這些通通要學會，所以我想不會有這個問題。

5.我是皈依密教上師的弟子，但是我犯了殺阿羅漢的戒，現在很懺悔，也害怕見到自己的上師，請問我受八關齋戒、誦《佛說長壽滅罪經》，能夠消滅我的罪嗎？我的行為能懺悔嗎？
答：這個世界，你沒有機會犯殺阿羅漢的罪，你說的可能是殺出家人，殺出家人也是很嚴重的了，但是這個業，如果能轉為你精進的動力，那就有機會懺除，在經典裏面有些經典、咒語，連犯了殺父母的無間罪業都可以消除，所以誠心誠意的受八關齋戒，五逆罪都可淨除，這一點不要擔心。重點是從現在開始，你有沒有真心的去精進；不要把過去的罪惡一直扛在肩上，罪業的本體也是空性，你只要從內心裏面去懺除就好了。

。。。。待续  

Daily Practice ~ Dilgo Khyentse Rinpoche

Throughout the day, put the teachings into practice. 

In the evening examine what you have done, said, 
and thought during the day. 
Whatever was positive, dedicate the merit to all beings 
and vow to improve on it the next day. 
Whatever was negative, confess and promise to repair it. 
In this way, the best practitioners progress from day to day, the middling practitioners from month to month, and the least capable from year to year.

【 釋迦牟尼佛殊勝功德日 】 12月11日

釋迦牟尼佛殊勝功德日 

善行與惡行乘九億倍

請大家吃素放生、持守齋戒、
點燈供水、供養繞塔、施食施藥、
廣行眾善，累積資糧。

並迴向眾生無病離苦、人心安定、
社會祥樂、萬物和平共生。

請廣為分享！功德無量！

有些人遇到障礙的時候三寶沒有出現，為什麼？

我們舉一個例子來說明，佛在世的時候在捨衛國，有一個大富長者的兒子，這個兒子長出來的時候，非常可愛，福報很大。這個長者子呢，他當然是有錢人，長大以後也不用工作，就整天帶了幾個朋友到處遊玩。有一天，有一個馬戲團，表演馬戲團的這個班子，就來到舍衛國來表演馬戲團，這個大富長者子，就跟他幾個朋友去看馬戲團。

　　看完以後呢，這個大富長者子，他看上了其中一個小女孩，非常喜歡她。回去以後就跟他媽媽說，我想要娶這個女孩做妻子，他媽媽說不可以，我們是一個貴族，這個馬戲團這個少女是個平民，在古時候門不當戶不對，不可以的，他媽媽就拒絕他了，拒絕他。

　　那這個大富長者子說，那我要不娶這個女孩，我沒辦法活下去了。所以這個母親沒辦法，就疼愛小孩嘛,就派人去跟對方溝通，說：我們兒子想要娶你這個女孩做妻子，對方說：不可以啊，你們是貴族，我們是平民，怎麼能夠通婚呢，就拒絕了。

　　他媽媽就跟她兒子說：你看對方拒絕了，那大富長者子說：那沒辦法，那如果從現在開始，你要不答應這個婚事，我就不吃飯了。那媽媽沒辦法就親自帶著禮品，去見那個對方的母親，她說：我的兒子一定要娶你的女兒做妻子，你有什麼條件你開出來。

　　這個對方就沒辦法了，看這麼誠意說：好啦，這樣子好了，她說依我們的傳統，要娶我們家的女孩子做媳婦，你要把我們馬戲團所有的技術，都要學會，還要經過考試，通過以後我們就把女孩子嫁過去。那母親至少是有條件的答應，她就把這個條件就帶回來，給她兒子說如是如是，這個兒子說：沒問題，我來學這個馬戲。

　　所以就參加馬戲團了，就學他們的技術了。那這個小孩很聰明，很快就把馬戲團的這種十八般武藝都學會了，就考試了，考試的時候，他每一個考試都很快的通過了。

　　到了最後一個，最難的叫做空中走索，兩個高空的地方中間一個鋼索，還要從東邊走到西邊，這中間拿一個竹竿做平衡。這個大富長者子，它這個是非常熟悉的一個技術，但是他走到一半的時候，糟糕了，他沒體力了,因為他前面花太多體力了，他雖然技術夠，體力不支了，他即將要摔下去了。

　　這個時候大智慧的佛陀，他就知道這件事，就派目犍連尊者以神通力，飛到空中跟他談條件。他說：你現在只有兩個選擇，你要嘛掉下去摔死，你要嘛你跟我出家。這個大富長者子他說：我這個本來是要結婚的，怎麼跟你出家呢？但是我要不答應他，我摔下去可能死掉，命都沒有了，所以只好就答應他了，答應他以後，目犍連尊者用神通力，馬上讓他看到這個繩索，變成一塊大地，他就很快的走過去了。走過去下面的人就鼓掌，對方也願意把這個女孩子要嫁給他，這個人說：我現在不能結婚了，我已經答應目犍連尊者，就跟目犍連尊者出家，出家以後，他沒有多久也證得阿羅漢果。

　　當然就是說，我們每一個人，人生都有很多的轉機，有些人遇到障礙的時候，它三寶會適當的出現；有些人遇到障礙的時候，三寶沒有出現，為什麼？這個地方你要想一想看。

　　我們每一個人的背後，都充滿了業力，如果你不看經典，你就不知道怕。你要看經典就知道，我們過去生所造的業，是不可思議，如虛空一樣。但是有些人那麼幸運，他就能夠遇到障礙的時候，佛菩薩的攝受，乃至於跟他說法，成就解脫。

　　諸位要知道，事出必有因，做為一個佛菩薩，他的心就像太陽一樣，就像月亮一樣，平等的普照一切眾生。但是諸位要知道，既然是諸法因緣生，表示佛菩薩對我們的救拔，是怎麼樣，因緣就是條件，只能夠有條件的救拔，沒辦法做無條件的救拔，就是你自己要准備，你要准備的那一塊，就是你平常跟佛菩薩的因緣。

　　所以我們必須要在三寶當中，要搭上兩個橋梁，第一個跟人之間的因緣，跟佛菩薩的因緣。你不斷的有一些拜佛、讚歎、供養，尤其是淨土法門，這個本尊相應更重要，你每天都要念念佛，你必須要活在彌陀的光明當中。

　　莫離我境，你的心不能離開佛號太久，要不你就試試看，你三天不念佛，你的心就生疏，你就覺得阿彌陀佛離你很遙遠，你要能夠進入到彌陀的光明當中，你就不斷的要憶念他的聖號。

　　第二個你要能夠知道淨土法門的修學的內涵，它的法，你要有點智慧的觀照，保持正念。對這個三寶的皈依，有兩種攝受，第一個人的攝受,第二個法的攝受，兩個缺一不可。這個是講到三皈依，兩種皈依，一個依人的皈依，一個依法的皈依。

-----淨界法師   

【 Loving Kindness Practice 】

In your calm, kind & compassionate state

Recite softly or silently, may I be...

1.  Filled with loving kindness
2.  Well in body & mind
3.  Free from troubles of mind & body
4.  Safe from inner & outer dangers
5.  Free from enmity
6.  Free from hurtfulness
7.  Endowed with right speech & moral conduct
8.  May I be able to protect my own happiness
9.  May I be truly happy & free

Then spread the thoughts mentioned above to our teachers, elders, loved ones, friends, all other beings known & unknown, and adversaries.

May all living beings be well, happy and peaceful.

【魔鬼通常都是從嘴巴裡面說出來的】

佛陀制定戒律 口業就佔了四個:

1.不妄語(說謊)

2.不惡口罵人(詛咒人家）
3.不兩舌(說三道四，搬弄是非，張家長，李家短)
4.不綺語(不說沒有意義的話，如常常開玩笑，以及損人，消遣人家，還有講黃色笑話)

常常造口業的人，這輩子口臭，口氣味道非常難聞，嘴巴跟舌頭與口腔容易潰瘍破爛。

一個人只要守的住口業，這輩子定有福報與成就，通常大智慧的人幾乎很少說話，都是在念佛～

所謂『少說一句話 多念一聲佛』

文章来源：阿弥陀佛的孩子网

淨空法師：我們到這個世間來幹什麼的？「人生酬業」

人生在世，為什麼到這個世間來？佛在經典裡面說得非常好，叫­「人生酬業」。為什麼來的？是來酬償業報的。過去生中我們造了善因，這一生來享福的，­果報，善有善果；如果過去生中造的業是不善，這一生是來受罪的。所以業因果報絲毫不爽­，受再大的苦難，都要知道是自己不善的因所感的，因果是真理，絲毫不爽。
《文字來源》↓

煩惱

不要在一帆風順的時候，裝成修行人； 不要在遇到挫折的時候，變回普通人。

兩個人非常渴，喝同一口井水時，一個用金杯，一個用泥杯。前者覺得自己富貴，後者認為自己貧賤；前者得到了虛榮的滿足，後者陷入無謂的煩惱中。他們都忘了，自己需要的是“水”，而不是“盛水的杯”。我們在生活中也是如此，不要被自己不需要的東西所煩惱。

佛教常說的“苦”，不是指痛苦，而是指一切都在變化，一切都存在不確定性。這是非常細微的，以至于人們常忽略它的存在，直到哪一天疼痛了、沒錢了、失戀了，才開始叫苦連天，但這時候已經來不及了。

把鹽放入一杯水中，會鹹的發苦，而撒進一個湖裏，會沒什麼味道。同樣，我們生命中的痛苦是鹽，它的鹹淡，也取決于盛它的容器。

                        文章来源 ：釋迦牟尼佛（圖片）社團  

怎樣發大菩提心

什麼叫做大菩提心呢？

所謂菩提就是自覺覺他。菩提心定義很廣，覺悟心也是菩提心，慈悲心也是菩提心，簡單講，就是自利利他的心。

怎麼樣發菩提心？

第一個，思維佛陀的偉大，拿佛陀來作我們的模範，你才發的起來。你內心裏面常常這樣想，我們無量億劫來還在六道生死輪回，而佛陀已經超越時空的支配，已經擺脫了生滅法，跳出了六道輪回，想想看，我們要起仰慕心。

第一個要發感恩的心。

大菩提心就是感恩心，無量的衆生、三寶、父母、師長對我們都有恩。既然發大菩提心，怎麼樣能夠持續這個菩提心？我要感恩，所以要好好的修行。如果沒有佛，我們聽不到這個法，沒有三寶、沒有師長，這個法也沒有辦法延續，我們要報師父的恩。師父是我們的法身父母，我們今生能夠覺悟生死，開采我們內在的般若智慧，那都是師父的恩、三寶的恩。

所以我們一定要有感恩心，用這個感恩心，我們就可以持續菩提心。一個人心存感恩，那他內心就會充滿着慈悲，就會想利益衆生。對三寶發心，做的再大的布施，都認為這是我們必須這樣做的，沒有怨言，感念三寶的恩，所以菩提心的持續要以感恩心作為一個支配延續。

第二個就是寬恕心。

無知是衆生的常態，每一個衆生都必須經過無知的階段才能夠覺悟。面對無知的衆生，他那些仇視、嫉妒、恨、貪、嗔、癡，我們都要寬恕。對他的行為不能恨，要憐憫他。恨你沒有機會救他，你明知道這是個很惡的人，你合掌就好了，令他歡喜。你不要批評他，也不要跟他敵對。寧可得罪一個君子，不可以得罪一個小人。你內心如果不寬恕他，不寬恕別人你會痛苦了自己，所以發菩提心就是發寬恕的心。

第三就是發無諍的心

鬥爭是障道的根本，一個人修行，一天到晚鬥爭的話，沒有辦法。就像我們在這個僧團，我們好不容易發一個心來出家，因為一點點的事情，而來跟同參道友敵對，你說這個罪過有多重？鬥亂僧團這個罪過無量。所以我們要忍耐。可是我們不能用忍耐的心去修行，那會煩惱很重。有一天你忍不下去就會發瘋的。忍耐是粗淺的功夫。要發什麼心？無生法忍的心，無生的心。一切法不可得，畢竟空性，我們要悟，徹底的了解我們的心就是一切法不可得。所謂無生，就是因緣生因緣滅，它本來就是不可得的東西。你不要勉强要忍耐，法師講的要忍，要忍耐，不要用這種心，要用無生的心。單刀直入，空一切法不可得，連這個忍耐都沒有，根本不要去掛礙他，你把它放下，用一個很自在灑脫無礙的心去面臨這個世間，悟到無生法忍！所以無諍是入道第一要件。

第四個要發離相的心。

《金剛經》講不離相不能成道，你要認識佛嗎？我們每天都在拜佛、念佛，希望成佛。你就是佛，那一種情形下你就是佛？很簡單，離一切相！離一切相不是拋棄一切相，就是當下離相。就是你面臨一切境界而對一切境界統統不執着！離一切相，即名諸佛，著相之人累劫不得見性。

我們一般人認為修行很困難，錯了，修行很簡單，一般人不了解修行真理是唾手可得，就像我們在沙灘上要揀一粒砂那麼容易。就是你不肯，會假借很多理由來阻礙我們真理的發展。他以為修行是什麼統統放下來，一天到晚把眼睛閉上來，什麼都保持不動，像死人一樣叫做修行，修行不是這樣子的。修行是二六時中即相離相，面臨一切相而能夠自在無礙，不起顛倒分別心，就是我們的本來面目。

人家問：師父，悟道的人是什麼心？我說：悟道的人無心。師父：無心又是什麼心？無心，就是安詳的心、歡喜的心、無上的慈悲心、平等心，無上的喜舍心！沒有一樣他放不下的，包括他的生命、財產、親人，沒有一樣放不下。臨命終你眼睛閉上，你放不下能如何？

修行很重要就是不能離開善知識, 要熏習。 熏習的意思就是不能離開善知識，人生是出鬧劇啊！最後都是悲劇收場！每個人都是這樣子！六道輪回生生世世，，連鎖的悲劇，你不了脫生死，你就麻煩大了。

佛教講的：諸行無常, 諸法無我. 涅盤寂靜。諸行無常，行就是造作。一切身口意的造作,統統是無常的。你信是無常, 你不信他也是無常，真理是超越人情的，永遠擺在你的前面，讓你去認識他，而不是你去認同他。你認同不認同，他都是無常的。

文章来源 ：釋迦牟尼佛（圖片）社團   

Be diligent by contemplating the impermanence of this life

Devotees and children, we go to schools, learn something, and find jobs in our lives. In the meantime, some of us get ill and sometimes even die. Death comes to most of us swiftly and we are not ready to face that unexpected death. This story tells us an incident in which someone got the refuge of the Dhamma before he faced his death unexpectedly.

There was a merchant named Mahādhana at the time of the Gautama Supreme Buddha. He buys a large number of valuable clothing called ‘Kusumbharat’ from City Bārānasi to fill 500 carriages and goes on selling them to different cities. This time, he went to sell his goods to the City Sāvatti. Since it was almost dark by the time he and his carriages reached River Achiravati, he thought to cross the river the next morning. Thus he parked all his carriages on the other side of the river in that evening. At that night a huge rain poured down overflowing the river.  It rained seven consecutive days making impossible for him and his carriages to cross the river.  Because of this reason, he could not sell all his goods. Then he thought,  “I came from a long distance. It’s a difficulty to go back with these goods now.  I’ll stay here this rainy season and probably the next winter and summer too. I’ll finish my work and sell these goods first, and then I can leave.”

After the rain stopped, merchant Mahādhana came to City Sāvatti and started to sell his goods. On that day, the Supreme Buddha came to the city for collecting alms.  When He was walking by that merchant’s place the Supreme Buddha saw merchant Mahādhana and made a smile. The Supreme Buddha does not make smiles unless there is something important.  Knowing this fact, Ananda Thero asked the Supreme Buddha:

“Dear Sir, what is the reason for you to smile?”

“Ananda, did you see that merchant Mahādhana?”

“Yes Sir.”

“That merchant doesn’t know when he is going to die. He thinks of living in City Sāvatti this whole year and selling his goods. Ananda, he is going to die in seven more days.”

“Sir, shall I go tell him about this and try to help him?”

“Ananda, go and see if he believes what you would say.”

Ananda Thero then went to merchant Mahādhana collecting alms and asked him,  “Friend, how long are you expecting to live here?”

“Sir, I came from a long distance. It’s difficult for me to go back with all these goods. I am thinking to stay here this whole year and sell all my goods before I leave this city.”

“Devotee, we don’t know what bad things might happen to this life, so isn’t it better to cultivate merits while we live?”

“Oh Sir, are you saying this because I may have to face some crisis?”

“Yes devotee. You only have seven days to live.”

Then merchant Mahādhana started to think,  “These noble Bhikkhus never tell lies. They don’t make others fear or deceive others with lies. This has to be true. If that’s the case, there’s no point for me to continue collecting more money like this. I should observe precepts and donate to collect merits.”

At that evening, he went to Temple Devram and invited the Supreme Buddha and His disciple Sangha for alms at his place. He offered the Supreme Buddha and His disciple Sangha alms for seven days. On the last day, the Supreme Buddha preached,  “Meritorious devotee, a wise person shall do it like this. He would not waste his time thinking that ‘I’ll stay here this amount of time, will do this and that work, and will earn money in this and that way.’ He should also think of the danger that he might face in this life.

The Supreme Buddha then preached this following stanza in a beautiful voice,

‘Idha vassan vasissāmi – idha hēmanta gimhisu
Iti bālō vichintēti – antarāyan na bujjati

I will stay here in the rainy season – and in the winter too
I’ll stay here – this is how an unwise person thinks, without realizing the true danger’

Devotees and children, merchant Mahādhana did realize the meaning of this stanza very well.  He started to contemplate that Dhamma and attained the Sōwān state.  The Dhamma preaching of the Supreme Buddha brought everyone the wellbeing.  The merchant went following the Supreme Buddha to a distance and stopped. He then felt a severe headache. He came back to his place and slept on his bed. It was his last sleep – he died. Then he was born in Thuthisa divine world. He was saved because of the great compassion of the Supreme Buddha! How remarkable the compassion of the Supreme Buddha…!

Based on the story of merchant Mahādhana in Magga Vagga – Dhammapadaya (20.14)

Ven. Kiribathgoda Gnanananda Thero

The Story of Kondadhāna Thera.

During the dispensation of Kassapa Buddha, Kondadhāna Thera was born as a tree spirit.

To test the friendship of two friendly monks he transformed himself into a beautiful woman and created suspicion between them.  When one of the monks went into a grove to answer the call of nature, the woman accompanied him and came out together.

When the other monk saw this, he got angry and suspicious. So he left his friend because he judged him to be immoral.

When the Uposatha ceremony had to be performed, the friend refused to conduct it together with the alleged immoral monk.

Even when the accused monk protested his innocence, his friend did not believe him.  He said that he saw the beautiful woman coming out of the grove with him.

Thereupon the tree spirit, seeing the seriousness of his misdeed, appeared before the two friends and explained his conduct.

The spirit’s aim was merely to test the strength of their friendship, but the effects were dire.

Disunity arose between the two friends and one accused the other of an offence of defeat.

When the tree spirit died he was reborn in hell and suffered for his evil kamma.

So to accuse a scrupulous monk as immoral, gives a result as bad as the five heinous crimes, the worst evils one can commit.

[The Buddha said: “Monks, these two individuals, if they do not correct themselves, will certainly suffer in hell as surely as one who carries a burden to his house, puts it down.

Which two?

One who claims to be a monk, though he is not, and one who accuses an innocent monk of an offence of defeat.”

(Itivuttaka 48, Āpāyika Sutta).

Such a false accusation, being very serious, brings certain suffering in hell for the accuser, just as a burden carried on the head, will certainly be put down on reaching one’s house.

One who maintains a wrong view, and one who unjustly accuses an innocent monk of defeat will, after death, fall into hell. Unless the wrong view is renounced, a person will suffer in hell.

Likewise, if one does not ask for forgiveness from a monk one has unjustly accused of defeat, one will fall into hell.]

The tree spirit became a monk in the time of the Buddha, but due to his past misdeed, wherever he travelled, a woman always accompanied him.

Although he did not see this shadowing woman following after him, others saw her.

So people became suspicious, abusing him as immoral repeatedly.

He finally reached Arahantship, but the resultant bad kamma had to be paid off until he attained parinibbāna.

The key point to note is that the tree spirit had no intention to stigmatise or to attach fault.  His aim was merely to test the bond of friendship. He had no anger against the monk.

Yet the results for his evil deed were serious, bringing evil results in his succeeding lives.

His evil deed in this case was that of presenting a scrupulous monk as immoral.

(Ref : A Manual of Dhamma. The Venerable Ledi Sayādaw.)

The Story of Many Youths.

Once, the Buddha was out on an alms-round at Savatthi when he came across a number of youths beating a snake with sticks.

When questioned, the youths answered that they were beating the snake because they were afraid that the snake might bite them.

To them the Buddha said, "If you do not want to be harmed, you should also not harm others: if you harm others, you will not find happiness in your next existence."

Then the Buddha spoke in verse as follows:

"He who seeks his own happiness by oppressing others, who also desire to have happiness, will not find happiness in his next existence.

He who seeks his own happiness by not oppressing others, who also desire to have happiness, will find happiness in his next existence."

At the end of the discourse all the youths attained Sotapatti Fruition.

(The Dhammapada.  131,132 Verses and Stories

Translated by Daw Mya Tin,M.A.)

The Four Noble Truths

Hence we understand that the Buddha’s teaching is to know suffering and to know what causes it to arise.   And further, we should know freedom from suffering and the way of practice which leads to freedom.  He taught us to know just these four things.   When we understand these four things we’ll be able to recognize suffering when it arises and will know that it has a cause. We’ll know that it didn’t just drift in!  When we wish to be free from this suffering, we’ll be able to eliminate its cause.

Why do we have this feeling of suffering, this feeling of unsatisfactoriness?  We’ll see that it’s because we are clinging to our various likes and dislikes.  We come to know that we are suffering because of our own actions.  We suffer because we ascribe value to things.  So we say, know suffering, know the cause of suffering, know freedom from suffering and know the Way to this freedom.  When we know about suffering we keep untangling the knot. But we must be sure to untangle it by pulling in the right direction.  That is to say, we must know that this is how things are. Attachment will be torn out.  This is the practice which puts an end to our suffering.

Know suffering, know the cause of suffering, know freedom from suffering and know the path which leads out of suffering.  This is magga.  It goes like this: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.  When we have the right understanding regarding these things, then we have the path.  These things can put an end to suffering.  They lead us to morality, concentration and wisdom (sīla, samādhi, paññā).

We must clearly understand these four things.  We must want to understand.

We must want to see these things in terms of reality.  When we see these four things we call this saccadhamma.  Whether we look inside or in front or to the right or left, all we see is saccadhamma.  We simply see that everything is the way it is.  For someone who has arrived at Dhamma, someone who really understands Dhamma, wherever he goes, everything will be Dhamma.

(The Teachings of Ajahn Chah)