致情人節 - 情愛的真相

古德雲：“愛不重不生娑婆。”愛是生命的根源，根據佛教的“十二因緣”說明，人因為有情愛，所以輪回生死；人因為有情感，因此稱為“有情眾生”。情愛並非專指男女之間的愛情，舉凡父母與子女之間的親情、朋友之間的友情、同胞之間的袍澤之情、忠臣愛國之情等，都是情愛的表現，乃至個人的興趣、愛好，也是一種情感。

佛教勸人學習放下萬緣，不要執著感情，卻不是要人無情，因為，人本來就是有情眾生，只要把愛情的聚散當成因緣變化來看，明白“緣散則散，緣聚則聚”的道理，愛、恨便能在這一念之間轉變、釋懷。只要是人，就不可能沒有感情，佛教稱眾生為“有情”，就是因為“有愛”的緣故。人活在世界上，除了飲食的養分，還需要精神的滋潤，而感情就是最好的精神滋潤劑，因此，感情和生命可說是息息相關的。感情雖然帶給人很多溫暖，卻也充滿痛苦；相愛的人，感情濃烈，如膠似漆分不開，一旦愛過了頭，或失去了愛，就變成了苦；也有人以為只要不動情，就不會為愛所苦，這恐怕是一廂情願的想法，既然情愛和生命息息相關，無論是否定它，或硬生生地把它切斷，既不合乎佛法的因果，也不合乎人情的道理。佛教雖然勸人學習放下萬緣，不要執著感情，卻不是要人無情，因為，人本來就是有情眾生。

──聖嚴法師說愛情

一般人對于這個，總覺得很好奇；因為，大家以為只有男女的情愛才叫做“談情說愛”。其實，不一定只有男女或男男之間的情愛才叫情愛，父子、母女之間的親情，朋友之間的友情，同胞之間的袍澤之情都是情愛。對大眾而言，總希望被人所愛，喜歡獲得別人的感情。但是有一些人，他們則喜歡發揮自己的愛心，去愛社會上的大眾。可是，愛，有時候是很容易出問題，因為“愛“ 與 “恨“ 是對難兄難弟，幾乎是形影不離的。愛得不好，會成為恨，因為社會上一般人所講的愛，往往僅限于男歡女愛，而不能進一步將愛擴充為民胞物與的襟抱，將愛升華為愛護一切眾生的慈悲。

──星雲大師《佛教的愛情觀》

古語雲，天下不治，匹夫有責。其責何在，在物不格耳。物若肯格，則知致，意誠，而心正，身修矣。（一人如是，亦有大益。人人如是，則太平矣。）物者何，即心中之私欲。格者，格除屏棄。人心中無有私欲，則知見自正。譬如愛妻愛子之人，由彼心中有一個愛情錮蔽到，女人兒子之壞，總見不到。若無愛情，則妻子之是是非非，直下如鏡照象，一點也不會錯亂。切不可以朱注中推極吾之知識為致知，窮盡天下事物之理為格物。若如此說，雖聖人也做不到。正心誠意之事，即一字不識之匹夫匹婦，但無偏私之欲心，均做得到。格致誠正修齊治平八事，從本上說，乃格物一事。物既格，則知致，意誠，心正，身修矣。

──印光大師《愛情婚姻問題》

我問佛：世間為何有那麼多遺憾？佛曰：這是一個婆娑世界，婆娑即遺憾，沒有遺憾，給你再多幸福也不會體會快樂；我問佛：如何讓人們的心不再感到孤單？佛曰：每一顆心生來就是孤單而殘缺的，多數帶著這種殘缺度過一生，只因與能使它圓滿的另一半相遇時，不是疏忽錯過，就是已失去了擁有它的資格；我問佛：如果遇到了可以愛的人，卻又怕不能把握該怎麼辦？佛曰：留人間多少愛，迎浮世千重變，和有情人，做快樂事，別問是劫是緣。

──倉央嘉措《問佛》

愛有幾種，在一切有部的經典中，愛分為貪愛和敬愛。貪愛是以煩惱染污的心、以貪欲和渴望來愛一個人；敬愛是對佛菩薩、對法寶、四諦與解脫道的希求和渴望。《大般涅槃經》也說：“愛有二種。一者餓鬼愛。二者法愛。真解脫者離餓鬼愛。憐愍眾生故有法愛。如是法愛即真解脫。”愛有凡夫的愛，又叫餓鬼愛，是充滿欲求、永無饜足的愛；還有一種叫法愛，法愛和敬愛相同，是清淨、沒有煩惱染污的、通往解脫的愛，它是完全的付出，沒有絲毫的占有欲，又稱之為大愛。

──索達吉堪布《佛眼看愛情》

結語：感情既是人類與生俱來的本能，因此只要合乎法律、道德，都是佛教所容許。佛教並不排斥感情，但卻主張以慈悲來升華感情，以般若來化導感情。佛教鼓勵夫妻之間要相親相愛，親子之間要互敬互諒，朋友之間要相互惜緣，進而做到“無緣大慈，同體大悲”，亦即將一己的私愛，升華為對一切眾生的慈悲。

文章来源:釋迦牟尼佛（圖片）社團 (posted by Angela Ney)

《 佛 典 故 事 - 思 無 常 观 不 淨 》

佛在波羅奈國鹿野園中，與五百大比丘說法。佛陀開示大眾：當思無常，於一切時一切處。若能常思無常，便能斷除欲愛、色愛；若無色愛，則能盡斷憍慢、無明。為什麼這麼說？現在告訴你們一段過去的因緣。

久遠劫前，有一位辟支佛名為善目，相貌端正，面色如桃花，舉手投足優雅莊嚴，不僅口中散發優鉢花香，身體也有栴檀香味。

一天，善目搭著袈裟、持著缽，入波羅奈國乞食，來到一位大長者家門口，默然而立。長者的女兒看見門外有一位沙門，容貌殊特，莊嚴無比，而且身口發香，於是起了淫欲心，走到比丘面前，說道：「你的長相如此端莊，世間罕見，我雖是女人，但也相貌端正，可與你共成一對。而且，我家中富有，珍財寶貝無量，可供你享用。沙門的生活很艱苦吧？」

善目問：「你現在貪愛我身體的哪一處呢？」

長者女回答：「我喜歡你的眼睛，也喜歡你口出妙香，身體有栴檀香味。」

善目便以右手把眼睛挑出來放在左手，告訴長者女：「你貪愛的眼睛，就是這個！你看看這眼睛流著不淨，就像臭穢的膿瘡，也像水泡一樣虛妄不實，欺騙著世人。眼、耳、鼻、口、身、意皆不堅固，皆是不真實的。嘴巴是盛裝唾液的器具，不斷流出不淨之物；身體是積聚苦之器，其實只是白骨一堆，甚至上萬蟲於中寄居，如外表美好的瓶器，內裝著種種污穢之物，這一切有什麼好貪著的呢？你現在應該專心思惟這個法門，思惟眼、耳、鼻、口、身、意皆是不淨，這色身虛幻不實、無常，欲愛之心自然就會滅除。」

長者女聽了，心懷恐懼，趕緊向辟支佛頂禮懺悔：「從今以後，我再也不敢有這種不清淨的欲念，我會好好改過。」

善目告訴長者女：「這不是你的錯，是我過去的宿罪，必須承受這個形體，使人看到就起貪欲。要徹底地看清這無常不淨的眼睛，它並不是我，一切是因緣和合的假有，緣起則有，緣滅則無，眼、耳、鼻、口、身、意皆如是，皆屬空性。所以千萬不要貪著色身，如能斷除貪著，便能恆處安穩之處，不被情欲的波濤所襲捲，你一定要好好地學習。」說完，善目就昇上空中，現十八種神變後離開。

當下，長者女就依這個法門，在閑靜處專心思惟，證得四無量心，後來往生之後，生到梵天。聽完這段因緣，比丘們皆有深刻體會，歡喜奉行如來的教誨。

典故摘自《增一阿含經‧卷三十二》

省思

《四十二章經》云：「慎勿信汝意，汝意不可信，慎勿與色會，色會即禍生。」

「喜歡」是一種感覺，實際上是一種盲目的感受，往往沒有理由。然而一旦深入研究，就會發現一切不如自己想像，實則被無常、假合、不淨的色相所騙，就會看清事實的真相。古德說：「身如臭死屍，九孔流不淨。」身體時時刻刻都在流出不淨，而且不斷地在衰變，哪裡值得我們貪愛呢？應要把握因緣修行，明悟心性之理，才能發揮得人身的最大價值。

修行從當下开始

Māgha Pūjā

This day (full moon day in February) marks the four auspicious occasions occurring at the Veḷuvana bamboo grove, near Rājagaha in northern India ten months after the enlightenment of the Buddha.

On that occasion, as recorded in the commentary to the Mahāsamayasutta, DN-Comm 20) four marvellous events occurred:

a.  1,250 disciples came to see the Buddha that evening without being summoned.
b.  All of them were Arahants, Enlightened Ones, and
c.  All were ordained by the Buddha himself: 'Ehi Bhikkhu'.
d.  It was the full-moon day.

On this occasion the Buddha gave those Arahants the principles of Buddhism, called "The ovadapatimokha".

Those principles are:

Sabbapāpassa akaraṇaṃ
kusalassa upasampadā
Sacittapariyodapanaṃ
etaṃ buddhāna sāsanaṃ.

To avoid all evil,
to cultivate good, and
to cleanse one's mind
— this is the teaching of the Buddhas.

- Dhammapada Verse 183

- Posted by CFFong

【三杯珍菇】 素食谱

主材料：
猴頭菇、杏鮑菇、磨菇、紅棗
黑棗、薑、辣椒、九層塔

調味料：
麻油、香菇粉、蠔油、糖、香油

作法

步驟一、所有材料洗淨，猴頭菇切塊，杏鮑菇切菱形，磨菇畫幾刀，然後起油鍋炸杏鮑菇，蘑菇撈起瀝乾備用。
步驟二、起油鍋放入麻油爆薑片，放入辣椒、黑棗、紅棗，炒香後，加入猴頭菇、杏鮑菇、蘑菇，加點蠔油、香菇粉、水、糖等，炒至入味後放九層塔、香油即可。

主食材的营养成份

九層塔
九層塔含有豐富的維生素A、C和礦物質，不僅能增強身體的免疫力，有效緩解支氣管炎，而且對於產後調理身體、行經活血也有很大的作用。
九層塔還有祛風消腫，散瘀止痛等功效，可以治偏頭痛，助消化及呼吸系統，抗痙攣，殺菌，促進血液循環，抗老化，治療粉刺，有緊實皮膚的作用。同時還能提神，改善功能失調，穩定情緒，抗抑鬱。

辣椒
辣椒在民俗療法上已有很長的時間用於治療各種輕微病痛，像是厭食症到暈眩症狀等。而在更嚴謹的醫療運用上，辣椒更可以治療氣喘、關節炎、血栓、頭痛、帶狀皰疹、嚴重燒傷等。
綠色的辣椒含有豐富的維他命C，是柑橘的兩倍。而乾燥的紅辣椒則擁有比胡蘿蔔還要多的維他命A。而且辣椒脂肪含料極少，更沒有膽固醇，可以放心的吃。新鮮辣椒的纖維含量相當高，而且辣椒含有的糖更是健康的碳水化合物。

紅棗
紅棗中富含維生素C、糖類、脂肪、蛋白質，有健脾養胃之功能，紅棗養生功效不少，有：護膚美容、去老人斑、護肝房落髮等功效。

黑棗
黑棗含有維生素A、B1、2、6、菸草酸與礦物質鉀、鈣、鎂、鈉、硫、矽、鋁、鐵、

錳、銅等，具整腸、清血、養顏、強化骨骼、改善體質，提高生理機能等池療作用，俗稱最經濟實惠的健康食物「黑珍珠」。

FOOD 小贴士

1.      要想氣色好，一天三個棗，這句話已經變成名言，因為紅棗是女性日常生活中最鍾情的藥食兩用食材之一，平時可喝紅棗枸杞茶，好朋友來了紅棗湯水更是不可少，不過，紅棗好處雖多，卻不能多吃，一天十個正好，其它關於紅棗的知識，下面一起來關心。

2. 一般人對紅棗有些嚴重誤解，如：貧血吃大棗補血效果好、有便秘結者不宜吃紅棗、紅棗不能和胡蘿蔔同吃，不但誤解，且正是相反判斷。紅棗並不補血，紅棗對便秘也有舒緩作用，吃紅棗並未破壞宏蘿蔔的營養成分，大家不需要道聽塗說了。

饮食原则

寒冬中菇類吃起來特別香，因此意猶未盡，接續上期的猴菇百匯燒，這期介紹另一種大啖美味菇的作法，就是三杯料理。

素食的三杯是水、麻油和素蠔油，不過最重要的調味是薑和九層塔，麻油的部分則請務必記得麻油與沙拉油要各半，才不至於麻油放太多，有太澀的感覺。

這道三杯料理美其名珍菇，事實上可依照喜歡的食材搭配，重點在於調味，味美料豐，自然能起到養生之效，尤其是菇類含豐富的蛋白質，以及多種維生素和醣類、礦物質和八種氨基酸，對於高血壓、糖尿病、高血脂等慢性病患者，是很好的養生食材。

調味中最重要的九層塔更是一種可以入藥的植物，可治感冒頭痛、食脹氣滯、傷署發熱、咳嗽、目翳鼻塞、牙痛口臭、食積不化、脹痛、嘔吐瀉痢，養生治病同時到位。

文章来源 海濤法師慈悲志業

謹言慎行

有一次，大目犍連尊者與勒叉那尊者一齊外出化緣時，看見一隻人面蛇身的餓鬼。

佛陀說，這隻人面蛇身鬼的名字是沙提枯達。它在某一個過去世時，擅於投擲石頭。有一天，他請求他的老師允許他練習投擲，老師警告他練習時不可以打到牛或人，否則一定要賠償牛主人或人的親戚，所以要他另外找目標練習。

後來，沙提枯達發現一位修行人在外化緣，他心想這是個理想的目標，因為修行人沒有親戚、沒有保護人，也不是牛，不必負責賠償。他就向這修行人投擲石頭，修行人因此喪失性命。社會大眾知道這件事情後，非常憤怒，也殺死他。由於他的惡業，他死後墮落到悲慘的惡道 (惡道是指畜生、餓鬼、阿修羅或地獄) 中，並且要受很長時間的苦。今生，則變為人面蛇身的餓鬼，而且他的頭時時刻刻受赤紅鎯頭的錘打。

　　佛陀說：「愚人的技術只會傷害自己，而沒有任何益處。」

‧摘錄自‧《法句經‧故事集》達摩難陀法師著

分享好文，利人利己，功德無量!

出離心，修行的第一發心

人生並非突如其來的存在，當前面貌乃是源自過去世、現在世的集體共業和個別的業力所造成的。而所謂的輪迴即是指眾生從無始以來，輾轉生死於三界六道間，猶如車輪迴轉一樣。

輪迴的過患
佛陀指出輪迴的過患是苦。生也苦，死也苦，而在生死之間煩惱不斷更是苦，所以輪迴是無窮無盡的苦。眾生在輪迴之中不斷遭受到無明煩惱的擺布，痛苦無所不在。

尤有甚者，當眾生在輪迴之中得到些許快樂的感覺，因而不斷地執取貪著，在業與煩惱的推動下，不斷地造作出「苦」來。輪迴中的苦，有來自於無明的苦，過去業力的苦，還有自己造作的苦，萬般皆苦。所以《法華經》云：「三界無安，猶如火宅，眾苦充滿，甚可怖畏。」

既然輪迴這麼苦，眾生在受苦時便會心生厭離感，這是一種想要出離輪迴的念頭，稱之為出離心。出離心就是「解脫輪迴苦，滅盡諸煩惱」；簡言之，就是「離苦得樂」的意思。出離心是一種想要脫離輪迴的決心，是佛教修行的第一發心。

出離心法門
相較於輪迴，涅槃則是指經由修行來超越輪迴，然後成佛。因此涅槃可說是佛教修行的終極目標，而出離心則是邁向涅槃的第一步。

佛陀曾說，終止解脫輪迴的唯一方法，就是努力修行，以達證悟。佛教的修行就是出離輪迴，解脫諸苦乃至於成聖成佛。佛陀說苦的原因是指煩惱和業。為了使眾生停止對輪迴三界的希求，佛陀便教導「出離心法門」，其修學的主要內容為： 

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。

要生起出離心首先必須實證輪迴的體性根本就是苦，而出離心法門則是藉由思惟輪迴產生痛苦來建立起對於輪迴的厭離感。唯有對輪迴充分地感到厭惡之後，方有可能產生真切的出離心，否則若不能好好思惟輪迴過患，那麼，一切將僅止於文字上的理解，無法生起出離心。

須對治三毒
即便了解輪迴過患和及出離心法門，多數人仍舊無法生起真切的出離心，歸納主要原因有： 

一、心中對於輪迴上有貪戀執著，放不下對於輪迴中名聞利養的渴求。 

二、不了解出離心的重要性，誤以為修習出離心是出家人的專利。

三、對出離心感到恐懼，唯恐修習出離心必須捨棄塵世的一切。

出離心是針對輪迴過患而發的，因此若是對輪迴仍心存幻想則不可能生起出離心；歸納言之，主要原因還是在於三毒未能淨除，三毒是輪迴的原因。出離心的修習須要有清淨的發心，所以應該「勤修戒定慧，消滅貪瞋癡」，消除了三毒之後，再來以一顆清淨的心來修出離心法門，才能夠生起真切的出離心。

關於出離心的生起，海濤法師叮囑大家說：「請時時問自己這三個問題：是否每一刻都記得我正在步向死亡？每個人、每一樣東西也都正在步向死亡，因此時時刻刻都能夠以慈悲心對待一切眾生？我對於死亡和無常的認識，是否已經迫切到每一秒鐘都在認真修行？如果你的回答都是肯定的，那麼你就擁有出離心的基礎了。」

文章来源: 海濤法師慈悲志業

Whatever you do, take the Buddha-Dharma teachings with you

'Wherever you go or dwell and wherever you are, take along the Buddha-Dharma teachings in your heart.

You should never leave it on the shelf or at home or out of sight within the heart.

Treat the Buddha-Dharma teachings as though the important documents which you must take along wherever you go.

Always be alert to remind yourself the Buddha-Dharma teachings.  Everything will be happy, well, peaceful and at ease in your standing, sitting, walking, lying down or in any task.

Even though the sky is falling apart, nothing to concern about, Peace is the Dharma.'

~~~Kenji~~~

CHANTING THE HEART SUTRA IN ENGLISH

Thus have I heard.  Once the Blessed One was dwelling in Rajagriha at Vulture Peak mountain, together with a great gathering of the sangha of monks and a great gathering of the sangha of bodhisattvas.  At that time the Blessed One entered the samadhi that expresses the dharma called “profound illumination,” and at the same time noble Avalokiteshvara, the bodhisattva mahasattva, while practicing the profound prajnaparamita, saw in this way: he saw the five skandhas to be empty of nature.

Then, through the power of the Buddha, venerable Shariputra said to noble Avalokiteshvara, the bodhisattva mahasattva,  “How should a son or daughter of noble family train, who wishes to practice the profound prajnaparamita?”   

Addressed in this way, noble Avalokiteshvara, the bodhisattva mahasattva, said to venerable Shariputra,  “O Shariputra, a son or daughter of noble family who wishes to practice the profound prajnaparamita should see in this way: seeing the five skandhas to be empty of nature.  Form is emptiness; emptiness also is form. Emptiness is no other than form; form is no other than emptiness.  In the same way, feeling, perception, formation, and consciousness are emptiness.  Thus, Shariputra, all dharmas are emptiness.  There are no characteristics. There is no birth and no cessation.  There is no impurity and no purity. There is no decrease and no increase.  Therefore, Shariputra, in emptiness, there is no form, no feeling, no perception, no formation, no consciousness; no eye, no ear, no nose, no tongue, no body, no mind; no appearance, no sound, no smell, no taste, no touch, no dharmas; no eye dhatu up to no mind dhatu, no dhatu of dharmas, no mind consciousness dhatu; no ignorance, no end of ignorance up to no old age and death, no end of old age and death; no suffering, no origin of suffering, no cessation of suffering, no path, no wisdom, no attainment, and no nonattainment.  Therefore, Shariputra, since the bodhisattvas have no attainment, they abide by means of prajnaparamita. Since there is no obscuration of mind, there is no fear. They transcend falsity and attain complete nirvana. All the buddhas of the three times, by means of prajnaparamita, fully awaken to unsurpassable, true, complete enlightenment.  Therefore, the great mantra of prajnaparamita, the mantra of great insight, the unsurpassed mantra, the unequaled mantra, the mantra that calms all suffering, should be known as truth, since there is no deception.  The prajnaparamita mantra is said in this way:

OÎ GATE GATE PÅRAGATE PÅRASAMGATE BODHI SVÅHÅ

Thus, Shariputra, the bodhisattva mahAsattva should train in the profound prajnaparamita.”  

Then the Blessed One arose from that samadhi and praised noble Avalokiteshvara, the bodhisattva mahasattva, saying, “Good, good, O son of noble family;  thus it is, O son of noble family, thus it is.  One should practice the profound prajnaparamita just as you have taught and all the tathagatas will rejoice.”  

When the Blessed One had said this, venerable Shariputra and noble Avalokiteshvara, the bodhisattva mahasattva, that whole assembly and the world with its gods, humans, asuras, and gandharvas rejoiced and praised the words of the Blessed One. 

Source : The Heart Sutra from Nalanda Translation Committee’s website

© 1975, 1980 by the Nålandå Translation Committee. All rights reserved. Available on our website for personal use.

Heart Sutra Audio - Click here

All spiritual traditions have always used singing and chanting as an important part of their practice. It must have been the way texts have been passed along through generations in the times before people could read and write and book printing was invented. But there are many more reasons why chanting has a central place in so many spiritual traditions worldwide.

Chanting creates a bridge between the understanding of the head and the understanding of the heart. It brings body, speech and mind together in one flowing gesture. It is a joyful thing to do, which naturally brings forth your dignity; effortlessly you sit straight up, you concentrate, you relax and go through the words without any hesitation. You can use your voice to let every syllable resonate through your body and in this way let the words sink in all your cells, your whole being, way beyond the conceptual understanding.

Chanting, or let’s use the word reciting here; can be a way to build a relationship with a text, a friendship that grows, revealing insights and nuances as you get to know and appreciate each other better each time you meet again. It’s also an excellent way for a group to practice together. By chanting together right away a focus is established, and the group energy gets lifted up to a place where devotion is joyfully charged with the vibrations of all voices blending together.

I’ve heard it said that reciting sacred texts is also important because enables other beings, maybe animals or beings we can not see, to hear the sacred words and make a connection to the teachings. The Heart Sutra is an example of an extremely profound and sacred text that has been chanted for centuries, in many different languages in all the Asian countries where Buddhism is practiced.

The Nalanda Translation Committee, under the direction of Vidyadhara Chogyam Trungpa Rinpoche, translated it into English, so westerners can now also chant it in a language they can understand and relate to. Here I would like to present my recorded version of this translation of the Heart Sutra.

It is meant to be chanted along, and I’ve tried to find a way so you can be free in choosing the pitch that you feel comfortable with and  whether you like to recite it in a monotonous manner or more melodic. Most important is that you chant it wholeheartedly, and with the confidence that, even though you might not understand the text completely, you connect with the deep meaning and the blessings of it. May it benefit many beings!

Source : In MUSIC by Rodrigo Reijers / http://levekunst.com/chanting-the-heart-sutra-in-english/

各种佈施

The Metta Sutra - The Discourse on Universal Love

祝福你,人日快乐,开心,法喜充满

Always plant good seeds

In the ordinary mind eyes of lay Buddhist practitioners, most if not all people consider that good things in life consist of a happy family with many good children, good health, wealth and holding good job, prosperous business, high social positions, and this is certainly true to some extent. However according to Buddhism teachings, those who are currently enjoying these good retribution are the karma or fruits which they had planted or sowed in the past which they are reaping them at the present. It is not the present seeds but the past seeds which planted as the result and if those who are immensely indulging themselves enjoying to the fullest all those good blessings, too deluded and busy, arrogant and snobbish in their lives fail to have any wholesome thoughts, deeds and actions, very soon all those good blessings will be used up and when this happen, downfall is at the door-step awaiting for them. When there are causes, there are also effects, the Karma!

If we want to enjoy the good fruits continuously then we must not forget to plant good seeds at the same time by doing wholesome thoughts, deeds and action to bring joy, happiness and all goodness to others and to our self beside practicing and cultivating the Buddha-Dharma. When we're blessed with good blessings due to the good karma in the past, don't be greedy asking for more, be contented with what we have at the present thus in this way we can maintain and progress towards a better life for our self and for others.

On the other hand, be mindful that everything including the good or bad times will eventually come to an end. The continuity of suffering in rebirth and death is inevitable and this explains that the life is impermanent and continuous. This is consistent with the truth that all phenomena are impermanent which taught by Lord Buddha. From childhood to old age, life is continuously changing, although it is constantly changing, the condition in the future is different to the present, its depend on all our thoughts, deeds and actions, the wholesomeness and the unwholesome in our doing. The life forms of the present and future are forever inter-connecting, thus life maintains its seemingly identical and continuous individuality. Good Health and Buddha Bless!

~~~Kenji~~~

People who do not comprehend their own true nature see no Buddha

In the Avatamsaka Sutra says, 'People who do not comprehend their own true nature see no Buddha', On that occasion, the Lord Buddha then spoke this gatha:

'Who looks for me in form,
Who seeks me in voice,
Indulges in wasted effort,
Such people see me not.'

Long ago in the ancient time, there was a Chan Master became so fed up with his disciple’s attachment to the concepts of Buddha and Bodhisattva. One day after long consideration, he told his disciples that if he ever uttered or spoke the word of Buddha or Bodhisattva, he would go down the stream and wash out his mouth. And one of his disciples stands up to that occasion and responded, 'Master if you do, I will go down to the stream and wash my ears.'

When we examine or study all the teachings of Buddha and Bodhisattva, they the noble ones had never encouraged nor taught their followers to become attached to their teachings but to put into practice and cultivation to see the nature of Buddhahood or Bodhisattvahood within the mind. On the other hand, one may practice and cultivate the Buddha-Dharma teachings for a very long time, as long as the rising and falling mind keep running back and forth, one will never understand the origin mind of nature let alone seeing the Buddha or Bodhisattva. Good Health and Buddha Bless. 

~~~Kenji~~~

《心地的耕耘》

秋天，來稻成熟，田野一片金黃，農人聚集，慶祝豐收，大地洋溢著一片歡樂。佛陀來到農莊，許多人都恭敬地供養他。只有一個生性固執的農人，十分生氣，他大怒道​​：“我們平時勤力耕種，才有今天的收穫，你為什 麼不學我們呢？”

“長者！我也是耕耘的。”佛陀和氣地回答。

“你是農夫嗎？你的牛、種子和田地在那裡呀？”

“眾生的心地就是我的田地，八正道是我的種子，精進是我的犁牛。”佛陀他解釋說：“我在眾生的心地撤下八正道的種子。我勤力耕耘他們的心地，使他們拔除煩惱，得到安樂。”農人聽了，明白過來，立刻懺悔，把上好的奶飯供養佛陀。他說道：“佛陀，請接受我的供養吧！你已經耕耘我的心田，播下善良的種子，我將有幸福的收穫 。

~網絡轉載