2007年12月29日星期六

經過幾十年努力,有位科學家終於硏究出製造克隆人的方法。他的複製技術非常精湛,以至外人根本無法辨別出真人跟克隆人的分別。一天,科學家聽說死亡 天使要來找他,很害怕,就複製了十二個與他一樣的克隆人。看到十三個一模一樣的人,死亡天使不知所措,只好無功而返。死神聽完他的報告,輕輕一笑說:「你 對人類的天性還不了解,我教你一個判別的辦法……」得了上司的秘傳,死亡天使信心十足地再回到地球,對十三個「科學家」說:「先生,你能做出這麼逼真的複 製品真可謂天才。不過,我還是發現了一個小缺陷,是個很小的漏洞……」

死亡天使的話還沒說完,科學家便跳了出來,大聲質問:「不可能,我硏究克隆人已經幾十年了,我是這個領域的權威!你說我的技術有缺陷,有什麼缺陷?」
「這就是缺陷。」說着,死亡天使從克隆人群裏抓起真正的科學家,縱身飛離人間。

對別人的批評和讚美,許多人都無法冷靜對待。這往往是人的一個最大的缺陷。有些人甚至好像是為了別人的話而活:別人一句讚美的話,會讓自己高興上半天;別人一句批評的話,又會令自己苦惱大半日。你願意為自己而活,還是為別人的一句話而活呢?這就是智慧與愚癡的差別。

(http://www.buddhistdoor.com/MingPo/index.html#SubT3)

李焯芬

Read more: http://studybuddhism.blogspot.com/2007/09/eight-vicissitudes-of-life.html

2007年12月27日星期四

一位八歲的學童做作業時問父親:「爸爸,戰爭是怎樣形成的?」

「很簡單。譬如說第一次世界大戰的爆發,」男孩的父親回答,「是因為德國入侵比利時。」

坐在一旁的妻子立即打斷他的話說道:「你講得不對。第一次世界大戰的起因是由於有人在南斯拉夫的薩拉熱窩被刺殺了。」

丈夫聽了一臉不悅,衝著妻子不耐煩地說道:「是你回答這個問題,還是我回答這個問題?」

妻子聽了也是滿臉的不高興,她轉身跑出飯廳,走進廚房,砰的一聲將門關上。

緊接著,從廚房裡傳來碗碟猛摔在地上的聲音。過了一會兒,整個屋子陷入死寂中。

「爸爸,你不用說了,我知道戰爭是怎樣形成的了。」男孩輕聲說著,淚水已經在眼眶裡打轉。

日常生活裡的許多紛爭,往往都是因為一言不合,繼而動氣所引發的。一個人不自覺地動了氣後,情緒很容易失控,繼而動武者亦屢見不鮮。許多家庭悲劇,乃至戰爭,都是這樣形成的。

佛教鼓勵我們調養怒中氣,觀察並管理好自己的心,從而避免這種人禍的出現,也讓自己生活得更快樂、更自在。

(http://www.buddhistdoor.com/MingPo/index.html#SubT3)

李焯芬

2007年12月20日星期四

Abandoning the Hindrances 棄除五蓋

  1. Sensual desire (kāmacchanda), 貪欲
  2. Ill-will (byāpāda), 瞋恚
  3. Sloth and torpor (thīna-middha), 睡眠
  4. Restlessness and remorse (uddhacca-kukkucca), 掉悔
  5. Sceptical doubt (vicikicchā),

Abandoning covetousness with regard to the world, he dwells with an awareness devoid of covetousness. He cleanses his mind of covetousness. Abandoning ill will and anger, he dwells with an awareness devoid of ill will, sympathetic with the welfare of all living beings. He cleanses his mind of ill will and anger. Abandoning sloth and drowsiness, he dwells with an awareness devoid of sloth and drowsiness, mindful, alert, percipient of light. He cleanses his mind of sloth and drowsiness. Abandoning restlessness and anxiety, he dwells undisturbed, his mind inwardly stilled. He cleanses his mind of restlessness and anxiety. Abandoning uncertainty, he dwells having crossed over uncertainty, with no perplexity with regard to skillful mental qualities. He cleanses his mind of uncertainty.

Samaññaphala Sutta, translated by Thanissaro Bhikkhu

捨棄對世間的貪欲之後,他以無貪的心來安住,使心從貪欲中淨化出來。捨棄惡意與瞋恨之後,他以慈愛、關懷一切眾生幸福的心來安住,使心從惡意與瞋恨中淨化出 來。捨棄昏沉與睡眠之後,他覺知光明、保持正念與正知地安住,使心從昏沉與睡眠中淨化出來。捨棄掉舉與追悔之後,他以舒坦、平和的心來安住,使心從掉舉與 追悔中淨化出來。捨棄懷疑之後,他像已超越懷疑、對善法毫無疑惑之人那般地安住,使心從懷疑中淨化出來。

《沙門果經》Ven. Bhikkhu Guõavãra (德雄比丘)

2007年12月19日星期三

Contentedness 知足

And how is a monk content? Just as a bird, wherever it goes, flies with its wings as its only burden; so too is he content with a set of robes to provide for his body and almsfood to provide for his hunger. Wherever he goes, he takes only his barest necessities along. This is how a monk is content.

Samaññaphala Sutta, translated by Thanissaro Bhikkhu

大王,比丘如何知足呢?在此,大王,比丘滿足於保護身體的袈裟與果腹的缽食,無論去到那裡,他都隨身只攜帶著(衣缽)。就像鳥兒一樣,無論飛到那裡,都只以兩翼為牠的唯一負擔;同樣地,比丘滿足於覆身的袈裟與果腹的缽食,無論去到那裡,他都隨身只攜帶著(衣缽)。大王,比丘如此知足。

《沙門果經》Ven. Bhikkhu Guõavãra (德雄比丘)

2007年12月17日星期一

上個世紀二十年代,歐洲上流社會最有名氣的人不是某某貴族或某某富豪,而是珠寶大盜——阿瑟‧貝里。他幾乎光顧過所有名流的保險箱、收藏室。當時,如果哪位名人從未被貝里偷過,上流社會圈子裡甚至會瞧不起他。

但法網恢恢,「技藝精湛」的盜賊還是被捕了。十八年後,刑滿出獄的貝里已是兩鬢斑白。他獨自搬到一個小鎮上,隱姓埋名過著平靜的日子。小鎮居民們對他的過去一無所知,都覺得他為人謙虛,是個可敬的紳士。轉眼三年過去了,偶然間,貝里的真實身分被發現了。消息不脛而走,報社來人採訪舊日的江洋大盜。談話中記者的一個問題是:「你可記得當年得手的最貴重的東西是什麼?是誰的?」

「當然記得……」貝里眼中流露出無限悲哀,「被我偷得最厲害的人叫阿瑟‧貝里。我偷他的東西是無價之寶,叫光陰。當我想歸還贓物時,卻發現已經不可能了。」

以貝里的頭腦,他有可能成為一個專家學者、一個成功的商人……他的一生本可以很有價值,但因為貪婪,大好時光在偷盜和監牢中虛度了。悔不當初的貝里在最後只說了一句話:「現在我才意識到,我是花了一輩子時間來搶劫自己!」

貪慾是因。對貝里來說,果曾經是眼前的、短暫的物質財富和享受;後來又添了十八年的牢獄生涯和終生的懊悔。種如是因,得如是果;貪也不例外。

(http://www.buddhistdoor.com/MingPo/index.html#SubT1)

李焯芬

活在當下

一隻新組裝好的小鐘被放在兩隻舊鐘當中。兩隻舊鐘「滴答」、「滴答」一分一秒地走著。其中一隻舊鐘對小鐘說:「來吧,你也該工作了。可是我真有點擔心,一年你一定要走完三千二百萬次,你吃得消嗎?」「天哪!三千二百萬次。」小鐘吃驚不已。「要我做這麼多的事,我怎能辦到!」另一隻舊鐘說:「別聽他胡說八道。不用害怕,你只要每秒滴答擺一下就行了。」「天下哪有這樣簡單的事情。」小鐘將信將疑。「如果這樣,我就試試吧。」小鐘很輕鬆地每秒鐘「滴答」擺一下,不知不覺中,一年過去了,它平安地擺完了三千二百萬次!

同樣,對一個小學生來說,無法想像自己如何才能成為一名知識淵博的教授;對一個剛剛走出學校大門的學生來說,成為商賈名流、政界要人中的一員更是遙不可及。然而,教授也有童年,大多數成功人士也是從身無分文的普通人開始的。那麼,成功、幸福人生的秘訣到底是什麼呢?原因固然很多,但他們都有一個共同之處,即活在當下。

人生猶如一隻時鐘,心如鐘擺。未經鍛煉的心總是擺盪在過去與未來兩點之間,為過去已發生的事而懊惱、悔恨、耿耿於懷,為將來未知的事而胡思亂想、憂心忡忡。因此普通人總是活得很累。而受過訓練的心能專注當下這一秒鐘,心無二用地做好手邊正在做的事、善待正在與你打交道的人,腳踏實地,一步一步地向前走,成功、幸福的人生便在時鐘每秒的「滴答」聲中延伸。這就是活在當下之本意。禪門中有一個公案對此有生動形象的詮釋。有施主問一位禪師:「修行的最高境界是什麼?」禪師很平淡的回答:「饑來吃飯,睏來即眠。」這位施主不以為然地反駁道:「一般人每天也是如此,這有何特別之處?」禪師莞爾一笑,搖搖頭說:「很特別!修行人吃飯的時候就是吃飯,睡覺的時候就是睡覺;而一般人該吃飯的時候,不好好吃飯,心裡卻想東想西;該睡覺的時候,不好好睡覺,總是百般的煩惱。」

「平常一樣窗前月,才有梅花便不同。」一樣的人生,一樣的生活環境,若能把因禪修而得來的定境運用在日常生活中,活在當下﹕「行亦禪,坐亦禪,語默動靜體安然」,則行住坐臥、劈柴擔水、擊鼓高歌都具有禪味,最後自然會達到平常心是道的境界。

(http://www.buddhistdoor.com/MingPo/index.html#SubT1)

愚子

佛教志蓮圖書館

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鑽石山 志蓮道 五號 志蓮中心 五樓

電話: 2354 1740

http://www.chilin.edu.hk/lib/index.asp

 

2007年12月14日星期五

追求

能夠放下工作,全心去追求理想,相信不是很多人能做到!最近有位大學同學頭了美國功讀神學,心裏不禁想「我也能這樣做嗎」。每個人心中都有一些夢想,但由於種種原固,令他們無法下定決心去實踐,人生往往就是這般無奈!

卞之琳<斷章>

Canzanella 你站在橋上看風景,看風景的人在樓上看你.明月裝飾了你的窗子,你裝飾了別人的夢。

2007年12月13日星期四

明年上課

昨晚回家途中致電志蓮夜書院,查詢《法句經》何時再上課,書記說Ven. Dr. Kakkapalliye Anuruddha返回了斯里蘭卡,要到明年1月24日才上課。

同學

昨晚以到一位大學同學電話,告訴我她將於明年1月結婚,邀請我和其他同學一起觀禮。從電話中聽到她喜悅的聲音和笑聲,相信她已找到合適的對象,我想很大機會都是教徒罷。不久,又收到一位男同學的來電,原來他亦收到女同學的邀請。我與他其實只讀過一年中學,小學我們分別就讀上、下午校。記得參加小學畢業禮時,由於我弄錯了時間,被安排乘坐上午校的旅遊車到禮堂,在機緣巧合下認識了他。中學時我們各自轉校,一直沒有聯略,直到大學時才再次遇見,當時我們立即認出了對方,可能我們的面貌自中學便沒有轉變了!能夠在汒汒人海中相逢結識,我相信是一種緣份。

2007年12月10日星期一

眾緣和合

今天,從早晨起就大雨滂沱,路邊四個賣小吃的小販因此一直無生意。

快到中午,賣烤餅的大概是餓了,就吃了一塊自己烤的餅。他已烤好一大堆餅,雨天裡反正也賣不出去了。

賣西瓜的坐著無聊,也就打開一個西瓜來吃。

賣辣香腸的開始吃辣香腸充饑。

賣楊梅的也只好吃楊梅了。

雨一直下著,四個小販一直這樣吃著。到後來,賣楊梅的吃得酸極了,賣辣香腸的吃得辣極了,賣烤餅的吃得口渴極了,賣西瓜的吃得肚皮漲極了。

這時從雨中嘻嘻哈哈走過來四個年輕人,他們從四個小販那兒把這四樣東西都分別買齊了,坐到附近的亭子裡吃,有香有辣,有酸有甜,味道配合得好極了。

獨木不成樑;世界是多元的。我們不能離群獨處,也不必要求每個人都和自己一樣。語云:天生我才,必有所用。每個人都有自己獨特的性格和貢獻,就像我們手上的五根指頭,各有用途,各司其職。當五根指頭合攏成一個拳頭時,手的力量就更大了。因此,在群體生活中,我們應互相合作,充份發揮團隊精神。團結就是力量;只有眾緣和合,始能成就事業。(http://www.buddhistdoor.com/MingPo/)

李焯芬

2007年12月6日星期四

Dhamma Talk, Meditation Workshop and One Day Retreat

Buddhist Talk

 

 

 

 

 

 

 

 

 

 

 

 

 

1. Dhamma Talk
LIVING AND DYING

Date: 4 January 2008 (Friday)
Time: 19:00 - 21:30
Venue: TU103, Polytechnic University, Hung Hom, Kowloon
Enquiry: 3400 8388 - Mr. Kam
E-tickets applied online: Click HERE
Free of Charge

2. Meditation Workshop
MIND TRAINING WORKSHOP

Date: 5th January 2008 (Saturday)
Time: 14:00-17:00
Venue: TU103, Polytechnic University, Hung Hom, Kowloon
Enquiry: 3400 8388 - Mr. Kam

E-tickets applied online: Click HERE
Free of Charge

3. One Day Retreat
MIND BEYOND DEATH

Date: 6 January 2008
Time: 08:00-17:00
Venue: Tung Lin Kok Yuen, 15 Shan kwong Road, Happy Valley, Hong Kong
Enquiry: 2572 2437
Quota: 120 persons
Fee:  HK$100 (lunch provided)
Registration online

2007年12月5日星期三

空中結緣

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空中結緣」是香港電台的佛教節日,逢星期日早在第五台廣播,主持人是葉文意居士和黃燕雯居士。節日內容包括佛經講座、劇化故事和解答聽眾來信。

 

 

 

香港電台第五台頻道
‧ AM783千赫
‧ FM106.8兆赫 (屯門、元朗)
‧普通話-「空中結緣」— 逢星期六下午七時三十分至八時
‧粵語-「空中結緣」— 逢星期日上午九時至十時

香港電台第五台網頁
http://www.rthk.org.hk/channel/radio5/

2007年11月30日星期五

一日禪修課程 了解自我身心

東蓮覺苑、加拿大寶林學佛會主辦,《明覺》特刊協辦的「覺知呼吸 覺知生命」一日禪修課程,將於12月舉行。

一日禪修課程,讓你學習觀察呼吸,了解自我身心。由加拿大寶林學佛會衍傑法師指導。
「覺知呼吸 覺知生命」

  • 你知道呼吸每時每刻都與你同在嗎?
  • 你知道呼吸對你是如何重要嗎?
  • 面對生命的一切無常轉變,如何能把持身心,瞭解生命之流,把握當下?
  • 人命在呼吸間。如何利用對片刻呼吸的覺知,來把自己的心變得更清晰、明智及平衡?

日期﹕2007年12月16日及23日(星期日)
時間﹕上午9﹕00至下午4﹕00
地點﹕將軍澳彩明苑彩明街9號寶覺中學禮堂
報名﹕致電 2575 6312(周一至六 上午9﹕00至下午5﹕00)
電郵:tlkymag@yahoo.com.hk
午餐﹕由大會供應
費用﹕隨緣

2007年11月25日星期日

Five Senses 五識

The five senses (眼耳鼻舌身-色聲香味觸) are the doors to the mind. They can create desires in the mind.

Ven. Dr. Kakkapalliye Anuruddha

2007年11月21日星期三

Body

Ageing Behold this beautiful body, a mass of sores, a heaped-up (lump), diseased, much thought of, in which nothing lasts, nothing persists.

Thoroughly worn out is this body, a nest of diseases, perishable. This putrid mass breaks up. Truly, life ends in death.

Like gourds cast away in autumn are these dove-hued bones. What pleasure is there in looking at them?

Of bones is (this) city made, plastered with flesh and blood. Herein are stored decay, death, conceit, and detraction.

Dhammapada, translated by Ven. Nàrada

2007年11月20日星期二

佛學辭彙

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普及佛學辭彙由東蓮覺苑提供,可輸入中文、英文、巴利文、梵文或藏文佛教字詞,找尋相關的意思。

禪修課程: 正念的修習

Course

上課日期: 2007年12月1日、8日、15日、22日,
2008年1月5日、12日、19日、26日 (八堂)
時間:星期六下午2:00至4:00
地點:東蓮覺苑
指導:法護法師(Bhante Dhammapala)
語言:粵語

報名費:全免
報名方法:致電2572 2437 或網上報名

禪修內容:行禪、坐禪 、慈修、講課、分享及迴向。

2007年11月19日星期一

鄺民彬 - 投資感悟

解決「貪、嗔、痴」才能成功

鄺民彬做了十多年的經紀業務,有機會接觸到很多散戶投資者。他表示,在股市上,「貪、嗔、痴」是很普遍的現象︰「市場氣氛好的時候,一片看好之聲,持股票者越不肯放手,總相信高處未算高,因為他們賺錢太容易了,所以想搏,賺了十萬就想賺五十萬,賺了五十萬再想賺一百萬,越搏越大,押的注碼也越多。這就是貪念在作祟,貪念導致他的風險意識淡薄,一旦市況不順,賺到的錢可能很快又還回去。」

貪念人人都有,鄺民彬本人也一度被貪念「控制」。鄺民彬上世紀九十年代進入証券行業,1997年金融風暴爆發之前,他在証券市場上已經斬獲頗豐,「賺了很 多錢」,不過當時不能很好地進行風險控制,不了解金融風暴的厲害,結果「像做了一場夢一樣,賺到的錢都流走了」。

這場金融風暴不但讓鄺民彬賺的錢都還回去了,還令他的工作受到很大影響,當時証券市場低迷,他的情緒也有些低落,就在這個時候,他開始接觸佛學。佛家講無常,股市就是無常的市場,所以,佛學對投資非常有幫助,以前看市場只是單面的,沒有考慮風險原素,現下則是雙面看,冷靜地爭取合理的回報,而不是追求最大回報。

除了貪念,有些股民看錯了股票,但不肯認錯,還為自己的錯誤找出諸多理由,甚至還想盡辦法要翻本,結果自然也難有很大的進步;還有些人股價漲也憂、跌也憂,甚至影響了自己的生活。「只有解決『貪、嗔、痴』才能成為一個成功的人,當然未必會很發達。」鄺民彬笑著說。

致勝之道為「戒、定、慧」

鄺民彬告訴記者,自接觸佛學後,他就開始堅持靜坐,除了應酬太多的場合,一般每天會靜坐一小時。「靜坐令我學會平常心。以平常心面對股市的大起大落,就不 會那麼被動。看見升市的時候,同時明白將有回落的一天,所以不會爭著上車。股市大跌的時候,也不會方寸大亂。上上落落看得較為平淡,心情不會隨著市場波動。」而有了一顆平常心才能不斷吸收經驗,發展對市場、對個股的有用的看法,做到智慧投資,而不是盲目地投資。

鄺民彬將自己的投資致勝之道歸納為3個字即「戒、定、慧」。所謂「戒」,就是時刻遵守紀律戒即是投資有紀律。每個投資者在投資之前,應該先做功課,了解所 買股票的背景,從而增加自己買賣的信心。不要光聽小道消息,或者僅看股評家說什麼就追什麼。另外,發現自己有錯誤的時候也要及時認錯,不要尋找各種理由給 自己做支撐。

「定」則是指免受情緒影響,即是心的定力。有不少股民會埋怨自己定力不足,有時候明知合適的入市時機未到,但手癢,就隨便買一些股票博一博。「投資者最重 要時刻保持頭腦清醒、思路清晰,要保持鎮定」。如果投資者沒有自己的看法,當股價下挫,自己未輸心先慌,往往很容易被情緒影響而作出錯誤的投資決定。

「慧」是指累積投資智慧,即是散戶在每個投資過程中得到的智能。所謂吃一塹長一智,「投資基本上是零和遊戲,如果投資者一心想著發達,成事的機會反而會減低,到頭來只有痛苦。」1997年的金融風暴給鄺民彬很深刻的教訓,他也從中獲益良多。「97之后,我在投資方面非常踏實,堅持進行科學分析,並尋求合 理的回報率,而不是最大最高的回報。」

http://www.ycwb.com/xkb/2007-01/01/content_1335855.htm

2007年11月16日星期五

普賢佛教影音網站

clip_image002 clip_image002[7]

普賢佛教影音網站收錄了大量佛學講座和課程的錄音,可供網上播放和下載,其中一部份是志蓮夜書院佛學課程的課堂錄音。

Cultivate good thoughts

















The mind is always disrupted by different thoughts. There is no peace in the mind. Bad things are always in the mind. Cultivate the opposites to pacify the mind. Conquer anger by friendliness. Conquer greediness by giving away and generosity.

Ven. Dr. Kakkapalliye Anuruddha

2007年11月15日星期四

老師、同學

星期日(10)中午和大學的一位老師吃飯。老師已經退休多年了,自離開香港大學後,他到了樹仁學院任系主任,現時主要從事寫作和顧問的工作。今次見面,老師希望我能幫助他校對一份稿件。我們在飯間談到A和W,兩人均是老師退休前指導的學生。W在畢業後跟隨老師到了大樹仁工作,一直保持聯略,老師很多日常的事情都找W幫忙。A則剛好相反,老師說A已很多沒有找他,言談間似是曾經發生了一些事情。老師着我告訴A,說有時間可聯略他,一起出來見面。我亦向A轉達了,不知A是否有甚麼心結未曾解開,希望一切事情都可解決,作為局外人,我想能做的不多了!

2007年11月9日星期五

古今一味的佛法

一 天,曼童子問佛陀,「宇宙是否永恆?宇宙是有限還是無限?身與心是否是同一物?佛陀死後是否繼續存在……每當人們向你問起這些問題時,你總是將之擱置一邊,沉默不語,令我無所適從,無法安心修道。」佛陀耐心地開導曼童子,「假使有一個人被毒箭所傷,他的親友帶他去看醫生,但此人堅持說:我不願把這毒箭拔 出來,除非我知道是誰射我的,他是貴族還是平民,他的身材是高還是矮,他的膚色是黑色、白色、棕色還是金黃色,他來自哪一個城市或鄉村……我不願取出此毒箭,除非我知道我是被什麼弓所射中,弓弦是什麼材料所製,箭簇又是哪種毛製的……曼童子,你覺得此人堅持得對嗎?」曼童子回答道:「被毒箭所傷,十分危 險,當務之急是取出毒,等到生命無憂之後再思考這些問題也不遲啊。」佛陀以讚許的口氣繼續說:「同樣,由於人生是短促的,而形而上學的問題既多又複雜,如果整天為這些問題所困擾,追根窮源,在還未弄明白這些問題的答案之前生命已告結束,結果仍然是一無所獲。」

由 以上故事可知,佛教對玄而又玄的形而上學方面的問題根本沒有興趣。不僅如此,佛陀四處遊化弘法之本意,也不是為了建立一整套抽象而又深奧的理論,而是為了 解除眾生精神上的煩惱。正如佛陀在巴利三藏《中阿含》中明確告誡弟子們,他一生四處教化眾生的目的只有兩個:一、讓人們了知生命痛苦的普遍性,二、生命的痛苦是可以解脫的。由於眾生的煩惱千差萬別,佛陀對機說法而設八萬四千法門。弟子們將這些法門輾轉傳至後世,最後結集成經、律、論三藏,其目的只有一個, 教導眾生離苦得樂。從這種意義上講,佛法是一味的,即解脫之味。無數經論中對此都有明確的論述。《大般若波羅蜜多經》云:「種種法門皆同一味——解脫 味。」《大寶積經》云:「文殊師利,我所說法皆是一味——解脫味。」 (http://www.buddhistdoor.com/)

愚子

2007年11月8日星期四

What I Have Lived For

Three passions, simple but overwhelmingly strong, have governed my life: the longing for love, the search for knowledge, and unbearable pity for the suffering of mankind. These passions, like great winds, have blown me hither and thither, in a wayward course, over a great ocean of anguish, reaching to the very verge of despair.

I have sought love, first, because it brings ecstasy - ecstasy so great that I would often have sacrificed all the rest of life for a few hours of this joy. I have sought it, next, because it relieves loneliness--that terrible loneliness in which one shivering consciousness looks over the rim of the world into the cold unfathomable lifeless abyss. I have sought it finally, because in the union of love I have seen, in a mystic miniature, the prefiguring vision of the heaven that saints and poets have imagined. This is what I sought, and though it might seem too good for human life, this is what--at last--I have found.

With equal passion I have sought knowledge. I have wished to understand the hearts of men. I have wished to know why the stars shine. And I have tried to apprehend the Pythagorean power by which number holds sway above the flux. A little of this, but not much, I have achieved.

Love and knowledge, so far as they were possible, led upward toward the heavens. But always pity brought me back to earth. Echoes of cries of pain reverberate in my heart. Children in famine, victims tortured by oppressors, helpless old people a burden to their sons, and the whole world of loneliness, poverty, and pain make a mockery of what human life should be. I long to alleviate this evil, but I cannot, and I too suffer.

This has been my life. I have found it worth living, and would gladly live it again if the chance were offered me.

Bertrand Russell

2007年10月31日星期三

Change your Mind Change your Brain: The Inner Conditions for Authentic Happiness

Matthieu Ricard

白牡丹

tea喝茶忘憂,活在當下。

“Drink your tea slowly and reverently, as if it is the axis on which the world earth revolves - slowly, evenly, without rushing toward the future. Live the actual moment. Only this moment is life.”

Thich Nhat Hanh

 

2007年10月30日星期二

Happiness

The Buddha told him that there are four things which are conducive to a man's happiness in this world. First: he should be skilled, efficient, earnest, and energetic in whatever profession he is engaged, and he should know it well (utthana-sampada); second: he should protect his income, which he has thus earned righteously, with the sweat of his brow (arakkha-sampada); third: he should have good friends (kalyana-mitta) who are faithful, learned, virtuous, liberal and intelligent, who will help him along the right path away from evil; fourth: he should spend reasonably, in proportion to his income, neither too much nor too little, i. e., he should not hoard wealth avariciously nor should he be extravagant? In other words he should live within his means (sama-jivikata).

Then the Buddha expounds the four virtues conducive to a layman's happiness hereafter: (1)Saddha: he should have faith and confidence in moral, spiritual and intellectual values; (2)Sila: he should abstain from destroying and harming life, from stealing and cheating, from adultery, from falsehood, and from intoxicating drinks;

(3)Caga: he should practise charity, generosity, without attachment and craving for his wealth;(4)Panna: he should develop wisdom which leads to the complete destruction of suffering, to the realization of Nibbana.

Sometimes the Buddha even went into details about saving money and spending it, as, for instance, when he told the young man Sigala that he should spend on fourth of his income on his daily expenses, invest half in his business and put aside one fourth for any emergency.

Once the Buddha told Anathapindika, the great banker, one of His most devoted lay disciples who founded for Him the celebrated Jetavana monastery at Savatthi, that a layman who leads an ordinary family life has four kinds of happiness. The first happiness is to enjoy economic security or sufficient wealth acquired by just and righteous means (atthi-sukha); the second is spending that wealth liberally on himself, his family, his friends and relatives, and on meritorious deeds (bhogo-sukha); the third to be free from debts (anana-sukha); the fourth happiness is to live a faultless, and a pure life without committing evil in thought, word or deed (anavajja-sukha).

It must be noted here that first three are economic and material happiness which is 'not worth part' of the spiritual happiness arising out of a faultless and good life.

From the few examples given above, one can see that the Buddha considered economic welfare as a requisite for human happiness, but that He did not recognize progress as real and true if it was only material, devoid of a spiritual and moral foundation. While encouraging material progress, Buddhism always lays great stress on the development of the moral and spiritual character for a happy, peaceful and contented society.

Ven. K.Sri Dhammananda     

What is the Purpose of life?

2007年10月29日星期一

What is the Purpose of life?

Buddha

Ven. K.Sri Dhammananda                                                  

"Man is the highest fruit on the tree of evolution. It is for man to realize his position in nature and understand the true meaning of his life."

What is the Purpose of life?

2007年10月25日星期四

嗔的過患

佛陀曾於「火宅」來譬喻世間諸苦聚集。而救火藥方,莫過於每個人隨順自己的身心流變,對當下的起心動念有所清明覺照,進而及時以善念對冶不善念。如是,每當一個不善念消滅,世間火熾變少一分,而每一善念生起,世界也憑添清涼。

嗔恚之心猶如一片曠闊的沙漠,令寸草難生。

食物中毒可以透過醫療得以痊愈。但嗔恚之毒,毒害心性,使人沉淪生死,受諸苦惱。不但如此,嗔毒能醜化個人長相,佛陀言;「醜陋皆因嗔恚重」。人要一副美麗俊俏相,就得多以慈心護膚膏來美化自身。此外,更可怕的是嗔恚是牽連生死之繩索,中國諺語道︰「君子報仇,十年未晚」。試想一個人與人結怨後要背負十年的仇怨包袱,在這漫長的歲月中自我困在嗔恚的火籠中,日夜受諸煎熬,是多麼苦楚﹗故佛說︰「仇恨是生命的毒瘤,它侵害此生也拖累來生,甚至千生百世。」

灑甘露比丘 (Bhante D.Sakkaro)

(閱讀全文http://www.buddhistdoor.com/meditation/Sakkaro-01.html)

關懷的定義:「關顧之心懷」

Caring For Husband

 

所謂「舐犢情深」,世上每一個角落的眾生,從人類至動物都需要得到關懷。人群社會需要關懷之情,方能締結出一個和睦可親的國度;家庭之中父母兒女間以關懷之情將心聯繫,才感受到家園溫馨。人間有愛,就是人人懂得施予關懷、分享溫情,才可實現一個大同世界。

 

關懷之類別:

1. 自關懷

「不管他人的過失,他人已作未作事;但先應關懷自己,已作或未作之事。」
真正的關懷是要從根本做起,即是淨化心靈,惟有改善內心的質素才是最徹底的,物質的救濟只能援一時之急,不是治本的良方。佛陀是大醫王,他療治眾生的病 患,令離身心的痛苦,得到究竟的安樂。佛陀在世時恆常說法度生,其出發點就是悲憫眾生,關懷之情溢於言表。

佛云:「人應當先調伏自己,然後才教導別人。」所謂的調伏就是人當懂得自愛,曉得自救,方能作諸利益他人的善行。一個不懂自愛的人試問又怎能作好模範,能 使人安心附隨而行?要自愛就要自強不息、自我策勵、自我反省。常撫自心問問自己,善心可有?惡習是否已除?修養功夫夠嗎?不要好管他人的過失,只管自己。 時常以鏡子回照自己,不斷的反省已作之事,改過遷善;又觀察自己的起心動念,防非止惡。學習深細觀照自己內心的貪、嗔、癡煩惱,時刻警惕自己,不以言語傷 害別人,不做越軌的事情剌激他人…。調伏自己是自我關懷的第一步,功夫夠的時候便可以關顧他人。若不諳泳術的話,如何拯溺?因此,為了關懷他人,先自我關懷 — 努力提升自己的質素。

2. 他關懷

佛陀教導我人應當擁有一顆赤仁之心,因為我們今天所居住的世間,人與人彼此間都是息息相關,生活在相互相助之下,佛教稱之為眾緣和合而生。試想每日我人所 食的、住的、用的、穿的,有那樣是自己做的?如果沒有士農工商,我們能享用自如嗎?從眾緣和合的角度來看,人人是我的善長仁翁、活菩薩。佛陀要我們抱著 ‘眾生是我的菩提資糧’的態度來看待,故要我們施予關懷之情給眾生。

灑甘露比丘 (Bhante D.Sakkaro)

(閱讀全文http://www.buddhistdoor.com/meditation/Sakkaro-01.html)

2007年10月18日星期四

佛教書籍

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香港的公共圖書館有很多佛教書籍,但大多分散在各區的藏館。大學的圖書館亦有大量的藏書,可惜要經過付款申請才可借閱。在這向大家推介志蓮凈苑圖書館,它是一所專門收藏佛教書籍的地方,並是完全對外開放,讀者只要申請一張圖書證便可閱讀館內的藏書。

* 志蓮凈苑圖書館

地址 : 九龍鑽石山志蓮道五號志蓮中心五樓       電話 : 2354 1740

開放時間:

  星期一至五   11:30~20:00
  星期六、日及公眾假期   9:30~17:30
  節日假期及其他勞工假期   全日休息

 

* 佛陀教育基金會

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http://studybuddhism.blogspot.com/2007/07/blog-post_6049.html

2007年10月17日星期三

Mind

We know many things happening in this world, but we don't know what is happening in our mind.

Ven. K. Sri. Dhammananda, Dhamma Tak: How to live without fear and worry

慈悲喜捨 (轉載自Samsara's Blog)

佛說有四種高貴的生活方式(Brahmavihāra),又譯四梵住或四無量心。

慈(Mettā)是友善的心。與悲的一大分別是,慈是普遍施予所有眾生,包括人類、動物及一切有情眾生,並無針對性,有如陽光一般,普照大地。

慈可對治嗔恚,只要慈心生起,忿怒就如冰雪遇見驕陽般融化,消失得無影無蹤。


悲(Karunā)是同理心,針對特定的對象而生起的,是見到別人不幸時,自己心都為之顫抖,從而解除他人的苦難。

悲可去除歹毒,放棄殘暴。

喜(Muditā)是隨喜,是見到別人的快樂、成功與財富時,會隨之高興及讚嘆,正正是嫉妒的相反,可將自己由嫉妒的火焰中解救出來的良方。

捨(Upekkhā)是無分別心,既不執著,也不厭離。包容了一切善與惡,愛與非愛,樂與非樂。去除了執著,則不會再心隨境轉,患得患失。亦不用再受怨慎會、愛別離之苦。

捨心去除貪欲和歹毒,其主要特性為平等。

只有佛及阿羅漢才可去除一切貪嗔痴,單以慈悲喜捨為濟弱扶傾之動力。但,我等凡夫一樣可以跟着聖者的腳步,一步步地離欲,得生無漏智慧。

出處:http://samsaradiary.blogspot.com/2007/10/blog-post_16.html

2007年10月15日星期一

Self-responsibility

Some religious traditions require man to be subservient to a greater power than himself, a power which controls his creation, his actions and his final deliverance. The Buddha did not accept such powers. Rather, He assigned to man that very power by asserting that each man is his own creator, responsible for his own salvation. That is why it is said that 'There is none so godless as the Buddha and yet none so godlike'. The religion of the Buddhists gives man a great sense of dignity; at the same time it also gives him great responsibility. A Buddhist cannot put the blame on an external power when evil befalls him. But he can face misfortune with equanimity because he knows that he has the power to extricate himself from all misery.

Ven. K. Sri Dhammananda

Dhamma Talks:

* Life after death

* How to Live Without Fear and Worry

* Why Do We Need a Religion

2007年10月14日星期日

心經簡林講座 : 心無罣礙何處覓?

講者: 李焯芬教授、淨因法師
日期: 2007 年 10月 20日
時間: 下午 4.30 - 6.30
地點: 香港大學黄麗松講堂

2007年10月13日星期六

Samsara's blog

近日在登了一篇淨空法師有關「隨喜」的文章,從Samsara’s blog閱讀了同樣以隨喜為題的網誌,談到隨喜可治療嫉妒,並為我們帶來快樂,很有意思。

2007年10月11日星期四

隨喜

在團體裏面,最顯著的煩惱、習氣就是「嫉妒」。哪個人沒有嫉妒心?說「我沒有嫉妒心」,那個人就不是凡夫了。只要是凡夫,就絕對有嫉妒心,即使是出家人也 不例外。隋、唐是中國佛教的黃金時代,是佛法極盛的時代,六祖惠能就出現在那個時代,從黃梅得了衣缽之後,你看,誰服氣?那是甚麼現象?嫉妒。

當我們看到別人在做好事時,能生歡喜心,能幫助他、成就他,那他的功德就是我的功德,所以我們要懂得修隨喜。我不能做的,他能做,我就幫他;幫不上忙的,我讚歎、我歡喜、我照顧他,所以功德是同等的,因為你自己心是清淨的,這就是我們常講的法喜充滿。


淨空法師

2007年10月10日星期三

What-Buddha-Taught.net

What-Buddha-Taught.net這個網頁提供大量佛教上座部書籍的下載,設有多種不同語言的版本,部份更有中文版。

2007年10月8日星期一

耕心田之法










「信心為種子,苦行是時雨,
智慧為犁軛,慚愧心為轅,
正念自守護,是則善御者,
保藏身口業,如食處內藏。
真實為其乘,樂住無懈怠,
精進無廢荒,安穩而速進,
直往不轉還,得到無憂處。
如是耕田者,逮得甘露果,
如是耕田者,不還受諸有。」

《雜阿含經》


「信心是我播的種子,苦行是灌溉的雨水;
智慧是我所耕的犁,慚愧心是我的車轅。
我以正念守護自身,如同駕御我的耕牛;
抑制身口意的惡業,就像在我田裏除草。
我用真實做為車乘,樂住其中而不懈怠;
精進耕作而不荒廢,並且安穩快速前進;
我一直前進不退轉,到達了無憂的所在。
這才是真正的耕田,能耕植出甘露果實;
這才是真正的耕田,不再受輪迴的痛苦。」

淨因法師

2007年10月6日星期六

Who harms the innocent comes to grief

若犯無邪者,清淨無染者,
罪惡向愚人,如逆風揚塵。
敬法法師譯

Whoever harms a harmless person, one pure and guiltless, upon that very fool the evil recoils like fine dust thrown against the wind.
translated by Ven. Narada Thera

2007年10月3日星期三

Everything is changeable

Bubble

The body like a lump of foam,
The feelings like a water bubble,
Perception like a mirage,
Volitional activities like a plantain tree,
And Consciousness like jugglery.

Samyutta Nikaya

Realizing that this body is (as fragile) as a jar, establishing this mind (as firm) as a (fortified) city he should attack Màra with the weapon of wisdom. He should guard his conquest and be without attachment.

Dhammapada

2007年10月2日星期二

惜緣惜福

一對夫婦,結婚三年了,妻子有點倦意了。一天她向丈夫提出分手,丈夫沉默了一會才問: 「我怎麼做你才會改變心意?」

妻子晦氣地說: 「如果我非常喜歡懸崖上的一朶花,而你去摘花的結果是百分之百的死亡,你會不會摘給我?」

「明天早晨才告訴你答案好嗎?」妻子聽完丈夫的話,心裏有說不出的失落。
早晨醒來,丈夫已不在了,只有一張寫上字句的紙壓在溫熱的茶杯下,那上面寫着:
「親愛的,我不會去摘那朶花,但請容許我陳述不去摘的理由:

你只會用電腦打字,卻總把程序弄得一塌糊塗,然後對着鍵盤哭,我要留着手指給你整理程序;

你出門總是忘記帶鎖匙,我要留着雙腳跑回來給你開門;

酷愛旅遊的你,在旅途中常常迷路,我要留着眼睛給你帶路;你在公司遇上了不順心的事時,我得留着嘴巴替你解悶,消除煩惱;

你總是盯着電腦,眼睛給糟蹋得不太好了。我要好好活着,等你老了,給你修剪指甲,幫你拔掉頭上的白髮,拉着你的手,在海邊享受美好的陽光和柔軟的沙灘……

在未完成上列工作前,我不想去摘那朶花……」

妻子的眼睛濕潤了,她想立刻出去找回丈夫,她擔心他不會再回來。拉開門,她看見丈夫的臉,淘氣得像個大孩子,手裏提着她最喜歡的鮮奶麵包。相識是緣分;能結成夫婦,是更大的緣分。當惜緣惜福,互相尊重包容,家庭才會和諧幸福。

(http://www.buddhistdoor.com/MingPo/index.html#SubT1)

李焯芬

2007年10月1日星期一

解脫情慾的加留陀夷

加 留陀夷原為侍奉釋迦牟尼佛在家時身邊的隨從優陀夷,出家後法名為「加留陀夷」。他雖然跟着佛陀出家,卻非發自真心,只是一時間受佛陀威德的感召所致。加留 陀夷生性浪漫,無法控制情慾,常因異性的事情被批評,也受佛陀呵斥。每當他發現自己迷戀女色時,就浸在水中,希望藉此抑制自己的情慾,改變自己的性情。加 留陀夷雖如此浪漫,但他知道反省,故佛陀肯定他是好人,常常寬大加以包容。

如此浪漫不羈的加留陀夷,有天遇到一位 婆羅門階級的美麗女孩子,使得他神魂顛倒,而這個女孩子對加留陀夷也很欣賞,兩人狹路相逢,邊走邊笑,走到寂靜無人的地方,加留陀夷忍不住親吻了女孩子。 但就在親吻的那一剎,加留陀夷忽然感到驚嚇,接着就把女子推開,獨自逃走了。這個舉動傷透了女孩子的心,認為加留陀夷出爾反爾,侮辱她的自尊。她就把自己 打傷了,把衣服撕破了,向父母親哭訴遭加留陀夷暴力輕薄。父母親怒不可遏,隨即採取行動,在一個地方埋伏,等待加留陀夷經過,便施以一頓棍棒,還把他丟到 王宮的護城河去。狼狽的加留陀夷,幸得宮殿守衛救了上來,帶去見波斯匿王。雖然加留陀夷在王宮可以來去自如,但這次遭遇,教他羞愧萬分,便信誓旦旦地說以 後再不會發生這種事情。波斯匿王替他包紮好了,派人送他回祇園精舍去。

經過這件事後,佛陀再不讓加留陀夷離開身旁,說法時,讓他坐在身旁,坐禪時,也要他在身旁坐禪。

這 樣,有一天,加留陀夷忽然發現了坐禪的好處。他靜下心來,看見自己的煩惱就像給太陽光照射一般,全部化成煙霧,整個人身心光明自在。出定以後,立刻稟報佛 陀:「佛陀啊!以前我有很多惡習,無法斷除,幸虧遇到佛陀,才能過着安穩的生活。我發現比丘一定要有正念、正定與正智慧,這樣佛法才能撫慰人心,讓我們身 心快樂。今天追隨佛陀坐禪,我終於發現了佛法的好處,真的快樂得無法形容。」聽完了加留陀夷的話,佛陀微笑地說:「你已經知道出家修道的意義了,真正知道 快樂的人,才能了解涅槃是什麼樣的快樂!」

加留陀夷非常開心!他第一次獲得了佛陀的讚賞。足見禪定,正是破除情慾和習氣的良藥。
(http://www.buddhistdoor.com/MingPo/index.html#SubT1)

賴靜涵

2007年9月24日星期一

Buddhism and Politics












Burma' monks on the march


In the Jataka, the Buddha had given to rules for Good Government, known as 'Dasa Raja Dharma'. These ten rules can be applied even today by any government which wishes to rule the country peacefully. The rules are as follows:

1) be liberal and avoid selfishness,
2) maintain a high moral character,
3) be prepared to sacrifice one's own pleasure for the well-being of the subjects,
4) be honest and maintain absolute integrity,
5) be kind and gentle,
6) lead a simple life for the subjects to emulate,
7) be free from hatred of any kind,
8) exercise non-violence,
9) practise patience, and
10) respect public opinion to promote peace and harmony.

Regarding the behavior of rulers, He further advised:

- A good ruler should act impartially and should not be biased and discriminate between one particular group of subjects against another.

- A good ruler should not harbor any form of hatred against any of his subjects.

- A good ruler should show no fear whatsoever in the enforcement of the law, if it is justifiable.

- A good ruler must possess a clear understanding of the law to be enforced. It should not be enforced just because the ruler has the authority to enforce the law. It must be done in a reasonable manner and with common sense. -- (Cakkavatti Sihananda Sutta)

In the Milinda Panha, it is stated: 'If a man, who is unfit, incompetent, immoral, improper, unable and unworthy of kingship, has enthroned himself a king or a ruler with great authority, he is subject to be tortured‚ to be subject to a variety of punishment by the people, because, being unfit and unworthy, he has placed himself unrighteously in the seat of sovereignty. The ruler, like others who violate and transgress moral codes and basic rules of all social laws of mankind, is equally subject to punishment; and moreover, to be censured is the ruler who conducts himself as a robber of the public.' In a Jataka story, it is mentioned that a ruler who punishes innocent people and does not punish the culprit is not suitable to rule a country.

Venerable K. Sri Dhammananda, What Buddhists Believe

HTML: http://www.budsas.org/ebud/whatbudbeliev/main.htm

PDF/Adobe Acrobat: http://www.buddhanet.net/pdf_file/whatbelieve.pdf

THE WAY OF THE LOTUS

The lotus symbolizes the Buddhist way of life. It is bom in the depths of the impure mud. It grows through the unclean waters of the pond. It blossoms forth in all its multi petalled purity and glory on the surface of the pond. In spite of its unclean origin and surrounding its beauty pleases the eye, and its purity chastens the mind and spirit of the onlooker.

Even so the lotus of the individual unfolds itself in the pond of human society. The circumstances of his birth, of procreation and parturition, are impure and unclean. His growth and sustenance, his upbringing and education are associated with suffering and sacrifice, folly and frustration, poverty and privation, disappointment and discouragement, success and failure, gain and loss, fame and disrepute, praise and censure, and happiness and misery. These are the waters of life, the circumstances of the world. But the perfected being, the "arya sravaka", the true disciple of the Buddha, rises above these worldly waters and shines in all his impeccable purity and perfection.

This is the mission of the Master, the ministry of the Sasana, the purpose of the teaching and the function of the disciple. How do we cultivate the lotus-life?

Human life is two-fold - individual and social. The individual is as legitimate a part of life as is the mass of society. Society is the instrument of individual betterment and perfection. Society makes available to us the field for the cultivation of the seeds of the good life. Suffering is both individual and social. Life is indivisible. So is suffering and happiness. Personal salvation is certainly a contribution to the sum of human happiness, to the alleviation of universal suffering. But it is only a part, an insignificant fraction, of the universal sum.

WISDOM AND KARUNA

We owe a duty both to ourselves and to the world around us. Wisdom or prajna helps us to save ourselves. But it is compassion or Karuna that impels us to save the rest of our fellows.

Wisdom is essential to us to help us understand the world in and around ourselves. We ought to be able to state our problems accurately before we could seek to solve them.

Objects, events and persons are governed by a causality which wisdom uncovers to our minds. It is causality that connects our past with our present and continues to bind our present to our unmanifested future. Life is a contiguous chain, an almost perpetual succession of psychophysical states, an almost unending cycle of births and deaths involving pain and suffering.

Our behavior in thought, word and deed is habitually impelled by likes and dislikes which are rooted in ignorance and which are continually determined, governed, influenced and directed by interests. Interests are but ill-concealed manifestations of selfishness sometimes albeit represented as enlightened self-interest. We are strangers to truth and reality as long as we are guided by likes and dislikes. Our actions must be guided by ideas pertaining to truth and error, if we seek to understand the causality that governs our lives.
The chain of life extends into the unmanifested future by means of ever new links forged in the crucible of the triple spring of unwholesome states, that is, avarice or greed, hatred or animosity and confusion or ignorance.

But the strength of the chain depends on the quality of its weakest link. And happily there is a weak link in the chain of life. This is greed and attachment. This is the link that connects two distinct psychological processes in the human mind. The initial process is natural and inevitable, essential to the process of sensory experience.

When stimuli from the external world impinge on the sense organs there is feeling consequent to sensory contact. The psychological process up to this stage is inevitable even in the case of the perfected being. But the next stage is not inevitable. It is avoidable because the connecting thread here is greed and grasping. This is the discovery of the Buddha, the essence of his enlightenment, and the raison d'etre of the teaching of the Dhamma. This then is the content of wisdom, the heart of sambodhi referred in the books of the Buddhists.

Wisdom brings to the individual his happiness and bliss and enables him realise the truth and reality of the universe and attain perfection.

But he has a debt to society. He must need discharge his duties by the world. This is the function of Karuna. The tree bears fruit for the enjoyment of birds, beasts and men. The perfected being bears his wisdom for the benefit of his society. He lives in the world but is not hampered by it. He is in the world but not of the world (loke thito lokena anupalitto). The man who seeks to perfect himself and goes out into the world to make others seek perfection for themselves is the bodhisattva. His function is to seek to elevate and to civilise human life at all times and everywhere. The bodhisattva is the true disciple of the Buddha, the preceptor and the exemplar of the life of the lotus.

Karuna makes us look at the world with different eyes. The vision of truth gives us a passion for service to mankind. We begin to recognise that the problems of the individual are causally connected with the problems of the world. We begin to dedicate ourselves to the noblest of all consecrations, namely, service to our fellow men. Our life is a constant pilgrimage to perfection and our sorrows are inextricably bound up with those of our fellows in society.

Inner change in head and heart is primary and necessary for individual perfection. But for social betterment inner change alone is not enough. We must also effect an outer change in our environment in terms of institutions.

There are two basic tendencies at work in the historical process. The first tendency makes us uphold and defend those institutions which are hallowed by age and tradition. But life is in flux and everything in our lives is subject to change. New social contexts make older institutions futile and outmoded. Our temptation to hold fast to established institutions makes us conservatives determined to perpetuate the status quo. This brings about the second tendency to react to the old order, to call its validity in question and to seek to overthrow it in one way or another. When these two tendencies come in conflict there is progress and betterment at the end of debate and discussion. This is the dialectics of history as taught by the Buddha in consonance with his dynamic view of social evolution and functional origin of the growth of society.

Change is a simple truth but full of profound possibilities. People change for better or for worse. Karuna gives us the determination and resolve to make every instance of change to manifest itself as a change for the better. The disciple of the Buddha sees in the doctrine of impermanence the fascinating possibilities for individual and social betterment. The conquest of the self leads the disciple to sacrifice his career for the common good of his society and community.

The Buddha is the living embodiment of the Dhamma. The Dhamma is likened to the lotus. The lotus dominates the symbolism of Buddhist art. The lotus represents the Buddha and his Dhamma at once. The Buddha statue rests on the lotus. The mural paintings in the Buddhist temple depict the lotus. The lotus is the simile and metaphor par excellence of the poets and writers who sing the praise of the Buddha and his Dhamma, The lotus is the flower par excellence which the devotee places at the feet of the Buddha in paying him homage and obeisance.










Professor W.S. Karunaratne

2007年9月21日星期五

Sarvastivada Abhidharma

Sarvastivada Abhidharma A3 Poster_v2

Author: Venerable Professor KL Dhammajoti (法光)
Published in Hong Kong by Centre of Buddhist Studies, The University of Hong Kong 2007

第一課(9月20日)

昨晚是Dhammapada的第一堂,Ven. Dr. Kakkapalliye Anuruddha講了以下的章節。

‧THINK NOT LIGHTLY OF EVIL

Do not disregard evil, saying, "It will not come nigh unto me"; by the falling of drops even a water-jar is filled; likewise the fool, gathering little by little, fills himself with evil. 121.

‧THINK NOT LIGHTLY OF GOOD

Do not disregard merit, saying "It will not come nigh unto me"; by the falling of drops even a water-jar is filled; likewise the wise man, gathering little by little, fills himself with good. 122.

‧SHUN EVIL LIKE A PERILOUS PATH

Just as a merchant, with a small escort and great wealth, avoids a perilous route, just as one desiring to live avoids poison, even so should one shun evil things. 123.

‧NO EVIL TO THOSE WHO HAVE NO BAD INTENTION

If no wound there be in one's hand, one may carry poison in it. Poison does not affect one who has no wound. There is no ill for him who does no wrong. 124.

這些章節都是來自Pàpa Vagga (Evil) ,教導人們應避免不道德或壞的行為。法師在講解以上的內容前,先談到佛教如何判斷一個行為的好壞,提出了四個準則:

1. 人的行為可分為「身」(physical action)、「口」(verbal action)和「意」(mental action) 三種,假若它們是受到「貪」(lust, greed)、「嗔」(anger, hatre)和「癡」(ignorance, misunderstanding)所影響,這行為便是壞的行為。佛教稱它們為「三毒」。

2. 行為是受到「意志」(will, intension)影響,我們做任何事情都是受到意志的驅使,假若心存「惡念」,所做的行為便自然屬於惡了,善惡只是一念之間。

3. 我們的行為除了影響自已外,更會對身邊的人 ,甚致社會造成影響,好的行為應是對自己和社會都是有益的。

4. 最後一項與孔子所說的「己所不欲,勿施於人」十分相似,我們不喜歡或厭惡某種事情發生在我們身上,我們亦不應這樣對待別人。

勿以惡小而為之,勿以善小而不為(《三國志》),積小成多,小惡日積月累可成大惡,小善可成大善。雖然我們未能照是看到善惡的影響,但它們會潛藏在我們腦的最下層(the lower layer of the mind),成為「業力」。

[由於9-12月要修讀通識課程,將會暫停到志蓮上課。]

2007年9月19日星期三

No to surrender to any form of evil powers

最近幾日,緬甸僧侶發動多次示威,要求當地的軍政府就早前打傷僧侶道歉,否則將會拒絕接受軍政府有關人的捐贈與布施。緬甸人大多是佛教徒,僧侶廣受人們尊敬,對僧侶不敬是十分嚴重的事情。緬甸軍政府以武力驅散示威僧侶,有可能招致公眾憤怒。佛教是一個提倡和平的宗教,不主張使用武力解決問題,但對於社會的不公義是不會退縮的。

It is the duty of every cultured man to find all possible ways and means to settle disputes in a peaceful manner, without declaring war to kill his fellow men. The Buddha did not teach His followers to surrender to any form of evil power, be it man or supernatural being.

Ven. K. Sri Dhammananda,
What Buddhists Believe

2007年9月18日星期二

The Eight Vicissitudes of Life

We are all confronted with the eight vicissitudes of life (attha loka dhamma): gain and loss, good repute and ill repute, praise and censure, pain and pleasure. It is hard to be undisturbed when touched by this welter of experience. But the man who cultivates equanimity is not upset. He does not waver. Amidst blame and praise, success and failure, he is firm as a solid rock. This, of course, is the attitude of the Arahats, the Consummate Ones. Of them it is said: "Truly the good give up longing for everything. They prattle not with thoughts of craving. Touched by pain or happiness, the wise show neither elation nor depression.”
Ven. Piyadassi, The Spectrum of Buddhism

2007年9月17日星期一

人生

Buddhism

生、老、病、死、喜、怒、哀、樂

新學年

志蓮凈苑將於星期四(20日)開課,今年會繼續修讀Dhammapada,相信法師Ven. Dr. Anuruddha應己從斯里蘭卡回來。

早前在網上登了一張和大學同學的合照,原來網友Yun都認識其中的兩位,世界有時真的很細小,又或者這真是佛教所說的緣吧!

2007年9月14日星期五

Kalama Sutta 卡拉瑪經

It is proper for you, Kalamas, to doubt, to be uncertain; uncertainty has arisen in you about what is doubtful. Come, Kalamas. Do not go upon what has been acquired by repeated hearing; nor upon tradition; nor upon rumor; nor upon what is in a scripture; nor upon surmise; nor upon an axiom; nor upon specious reasoning; nor upon a bias towards a notion that has been pondered over; nor upon another's seeming ability; nor upon the consideration, 'The monk is our teacher.' Kalamas, when you yourselves know: 'These things are bad; these things are blamable; these things are censured by the wise; undertaken and observed, these things lead to harm and ill,' abandon them.

(http://www.buddhanet.net/e-learning/kalama1.htm)

卡拉瑪人!汝等勿信風說;勿信傳說;勿信臆說;勿信于藏經之教相合之說;勿信基於尋思者;勿信基於理趣者;勿信熟慮於因相者;雖說是與 審慮忍許之見相合亦勿予信;說者雖堪能亦勿予信;雖說此沙門是我之師亦勿予信之。卡拉瑪人!若汝等只自覺--此法是不善,此法是有罪,此法是智者之所 訶毀者。若將此法圓滿、執取之即能引來無益與苦--則卡拉瑪人!汝等於時應斷(彼)

(http://www.dhamma.org.cn/books/KALAMA_SUTTA.htm)

2007年9月12日星期三

Good and Bad

Good and evil both increase at compound interest. That is why the little decisions you and I make every day are of such infinite importance. The smallest good act today is the capture of a strategic point from which, a few months later, you may be able to go on to victories you never dreamed of. An apparently trivial indulgence in lust or anger today is the loss of a ridge or railway line or bridgehead from which the enemy may launch an attack otherwise impossible.

C. S. Lewis, Mere Christianity

 

According to the seed that's sown,
So is the fruit you reap there from,
Doer of good will gather good,
Doer of evil, evil reaps,
Down is the seed and thou shalt taste
The fruit thereof.

Buddha, The Samyutta Nikaya

2007年9月10日星期一

Try to Remember

http://www.peter-deli.com/index.html
Class 1998
Europe in the Twentieth Century, 1998


Try to Remember
Try to remember the kind of September
When life was slow and oh, so mellow.
Try to remember the kind of September
When grass was green and grain was yellow.
Try to remember the kind of September
When you were a tender and callow fellow.
Try to remember, and if you remember,
Then follow.


Try to remember when life was so tender
That no one wept except the willow.
Try to remember when life was so tender
That dreams were kept beside your pillow.
Try to remember when life was so tender
That love was an ember about to billow.
Try to remember, and if you remember,
Then follow.


Deep in December, it's nice to remember,
Although you know the snow will follow.
Deep in December, it's nice to remember,
Without a hurt the heart is hollow.
Deep in December, it's nice to remember,
The fire of September that made us mellow.
Deep in December, our hearts should remember
And follow






2007年9月7日星期五

Three Dharma Seals 三法印

諸行無常、諸法無我、涅槃寂靜

Every authentic teaching of the Buddha must bear three Dharma Seals: impermanence, non-self, and nirvana.

The first Dharma Seal is impermanence. Nothing remains the same for two consecutive moments. Heraclites said we can never bathe twice in the same river. Confucius, while looking at a stream, said, "It is always flowing, day and night." The Buddha implored us not just to talk about impermanence, but to use it as an instrument to help us penetrate deeply into reality and obtain liberating insight. We may be tempted to say that because things are impermanent, there is suffering. But the Buddha encouraged us to look again. Without impermanence, life is not possible. How can we transform our suffering if things are not impermanent? How can our daughter grow up into a beautiful young lady? How can the situation in the world improve? We need impermanence for social justice and for hope.

If you suffer, it is not because things are impermanent. It is because you believe things are permanent. When a flower dies, you don't suffer much, because you understand that flowers are impermanent. But you cannot accept the impermanence of your beloved one, and you suffer deeply when she passes away.

If you look deeply into impermanence, you will do your best to make her happy right now. Aware of impermanence, you become positive, loving and wise. Impermanence is good news. Without impermanence, nothing would be possible. With impermanence, every door is open for change. Instead of complaining, we should say, "Long live impermanence!" Impermanence is an instrument for our liberation.

The second Dharma Seal is non-self. If you believe in a permanent self, a self that exists forever, a separate, independent self, your belief cannot be described as Buddhist. Impermanence is from the point of view of space. When we look more and more deeply at the notions of self, person, living being and life span, we discover that there are no boundaries between self and non-self, person and non-person, living being and non-living being, life span and non-life span. When we take a step on the green earth, we are aware that we are made of air, sunshine, minerals and water, that we are a child of earth and sky, linked to all other beings, both animate and inanimate. This is the practice of non-self. The Buddha invites us to dwell in mindfulness in the concentrations (samadhi) of interbeing, non-self and impermanence.

The third Dharma Seal is nirvana, which means "extinction," the extinction of afflictions and notions. Human beings' three basic afflictions are craving, hatred and ignorance. Ignorance (avidya), the inability to understand reality, is the most fundamental of these. Because we are ignorant, we crave for things that destroy us, and we get angry at many things. We try to grasp the world of our projections, and we suffer.

Nirvana, the extinction of all afflictions, represent the birth of freedom. The extinction of one thing always brings about the birth of something else. When darkness is extinguished, light comes forth. When suffering is removed, peace and happiness are always there. Many scholars say that nirvana is annihilation, the extinction of everything, and that Buddhists aspire to non-being. They have been bitten by the snake of nirvana.

In many sutras, the Buddha says that although ascetics and brahmans describe his teaching as annihilation and non-being, that is not correct. The Buddha offers us nirvana to rescue us from attachment to the notions of impermanence and non-self. If we get caught by nirvana, how will we ever escape?

Notions and concepts can be useful if we learn how to use them skillfully, without getting caught by them. Zen master Lin Chi said, "If you see the Buddha on your way, kill him." He means if you have an idea of the Buddha that prevents you from having a direct experience of the Buddha, you are caught by that object of your perception, and the only way for you to free yourself and experience the Buddha is to kill your notion of the Buddha. This is the secret of the practice. If you hold onto an idea or a notion, you lose the chance. Learning to transcend your mental constructions of reality is an art. Teachers have to help their students learn how not to accumulate notions. If you are laden with notions, you will never be emancipated. Learning to look deeply to see into the tue nature of things, having direct contract with reality and not just describing reality in terms of notions and concepts, is the practice.

Thich Nhat Hanh

火宅清涼

三界無安,
猶如火宅;
眾苦充滿,
甚可怖畏。

──法華經卷二.譬喻品

此偈是說,我們所處的環境,不論好壞,都像是火宅一般,充滿各種危險,實在恐怖可怕。但是眾生無智,沒有警覺,都活在醉生夢死當中。

何 謂「三界」?根據人心的體驗、感受和認識,而有欲界、色界、無色界等三種範疇。欲界是五欲或名為七情六欲的層次,色界是禪定的層次,無色界是只有自我執著而已,沒有意識活動的深定層次。欲界耽戀於官能的享受和追求;色界執著於生命的貪戀及對自我價值的追求;無色界已沒有對於身心的貪戀和愛惜,心理活動已終 止,但仍有潛在的自我中心,維繫著對於「我」的執著。

三界都是水深火熱 的環境。 若以一般人的判斷,所謂眼不見為淨,耳不聞為淨,到了色界、無色界的程度,應該已是安樂的境界,怎麼說也是火宅?住於定中的人,人間的煩惱、自然的災害、社會的困擾,都不會影響到他,好像已得解脫。事實上凡有自我中心,出定之後,仍在欲界,依舊要接受人間環境的種種干擾,依舊有水深火熱似的煩惱。故云:「三界無安,猶如火宅。」

火宅是失火的房子,充滿了危險恐怖,但有 幼兒、愚人及盲人,身陷火宅,卻不知失火的危險恐怖。因此在《法華經》中有一寓言,以火宅為喻,是講一群貪玩的稚兒在失火的大宅院中,看見失火了還拍手大笑,看見小動物倉惶逃竄還當成好玩。可憐這些愚癡無知的孩子,站在父母或成年人的立場,要想辦法趕快把他們救出來。佛是眾生的大慈悲父,所以告訴一切眾生不要苦中作樂,趕快離開。

其實,一切境界,出於心造,源於心受。心境煩惱,便處於火宅之中;心境清涼,便生於佛國淨土。環境隨心,沒有一定的安危,若是人心浮動,環境即混亂,便成三界火宅;若是人心安定,環境即太平,便見世外桃源。因此,我在訪問大陸名剎五臺山時,曾寫了這樣的兩句話:「凡夫以煩惱製造了苦樂無常的三界火宅,聖者以慈悲建設了廣度眾生的清涼世界。」

聖嚴法師

退一步海闊天空

有一位白手起家的商人,曾賺過許多錢,但因近年經濟不景氣,他的生意一落千丈,負債累累。他變得很落魄,整天憂心忡忡。終於有一天,愈來愈想不開,他決定要跳海自殺。

深夜裡,他到了海邊,卻看見一位少女正在那裡哭哭啼啼。商人見此,便走上前問道:「小姐,三更半夜你來這裡做什麼?」少女回答說:「我的男朋友拋棄了我,我不想活了,因為沒有他,我活不下去了。」

商人一聽,回答說:「咦!那你以前沒有男朋友時,你是怎麼活的啊?」少女一聽,幡然醒悟,她也就不尋死了。

商人此時心想:「在我沒有這麼多錢以前,我是怎麼活的?我也是白手起家的啊。」

這時,少女反問商人:「三更半夜,你來這裡做什麼啊?!」

商人自嘲地笑了笑:「沒什麼,只是晚上睡不着,出來散散步而已。」

世間的許多執著和苦惱,都在自己的一念之間。換個角度看,問題就未必那麼嚴重了。故云:退一步海濶天空。

(http://www.buddhistdoor.com/MingPo/index.html#SubT1)

李焯芬

2007年8月28日星期二

菩提

一般人的煩惱痛苦與牽纏掛礙,而不得自在,乃是由無知開始。因為無知、迷惑,所以發動了身、口、意三業造作。使得心靈、行為都不清淨。如《八大人覺經》云:「當知身心皆為幻垢,幻相永滅,十分清淨」。

們常常弄不清楚,煩惱究竟從外在還是內在之因素影響,往往不知道根源在哪裏。而且,我們又缺乏了什麼去把煩惱徹徹底底去除。常言道︰「天下本無事,庸人自 擾之」。我們常在煩惱中纏繞,因此,凡本來清淨的心性中,妄起無明,流轉生死,長受怖畏和苦惱,而不得自在。若能破除「我見」,清除煩惱習氣,又有什麼可 怖畏驚恐的呢?

我們常常讀誦《心經》,對《心經》背誦流利。但是,我們知道心經的義理有多少?《心經》裏面說:「依般若波羅蜜多故,心無罣礙,無罣礙故,無有恐怖,遠離顛倒夢想,究竟涅槃。」

「般若」就是妙智慧的意思,有了智慧就能認清事實的真相,才不會做出糊塗事,不會迷真逐妄。所以六祖大師說:「菩提自性,本來清淨,但用此心,直了成佛。」

(http://www.buddhistdoor.com/MingPo/index.html#SubT1)

僧徹法師

How to overcome your difficulties

Our worries are of our own making. We create them in own minds, through our inability or failure to understand the danger of our egoistic feelings and our inflated and false values of things. If only we could see things in their proper perspective in that nothing is permanent in this world and that our egoistic self is our wild imagination running riot in our untrained mind, we should be going a long way to finding the remedy to eradicate our worries and miseries. We must cultivate our minds and hearts to forget about self and to be of services and use to humanity. This is one of the means whereby we can find real peace and happiness.

(http://www.ksridhammananda.com/)

Ven. K. Sri Dhammananda

2007年8月27日星期一

2007年8月20日星期一

Late Ven. k. Sri Dhammananda

這個網頁是為紀念Ven. k. Sri Dhammananda (達摩難陀尊者)而設它介紹了法師的生平和貢獻,並有法師的著作可供下載,部份更有中文譯本。


Handbook for Mankind

《人類手冊》佛使比丘
Handbook for Mankind Buddhadasa Bhikkhu

FOREWORD
BIOGRAPHY
Looking at Buddhism
The True Nature of Things
Three Universal Characteristics
Grasping and Clinging
The Threefold Training
The Things We Cling To
Insight by the Nature Method
Insight by Organized Training
Emancipation from the World


2007年8月17日星期五

快樂的啟示

經中佛說:「人身難得,佛法難聞;眾僧難值,信心難生;六根難具,善友難得」。 從佛法來看人生,人生和佛法之關係是非常密切的。佛陀設教、施教、言教,旨在「諸惡莫作、眾善奉行、自淨其意、是諸佛教」。凡障礙人們起種種煩惱,不許令 生,令增長善根,勤加守護,最後要培養淨化心靈工作,為佛教主張。六祖大師說:「佛法在世間,不離世間覺;覺世求菩提,恰如覓兔角」。這首偈語,證實了佛 法與人生的密切關係。

人生在世,各有目標,也許各人都有不同志趣,目標亦不相同。但亦有共同的目標,就是同為 追求人生快樂。一般人們追求的都是「財、色、名、食、睡」地獄種子之根。如地藏菩薩願力,「眾生度盡,方證菩提」。眾生未盡,責任未完,樂亦不得,得亦難 安,可見眾生與菩薩之快樂見解互相矛盾。古人說:「人生最苦的事是責任未了,最快樂的是盡了責任」。經云:「不為自己求安樂,但願眾生得離苦」。這便是菩 薩乘佛教。對人生所有職責,才是人生最高的意義和價值。

照佛教道理而言,學習放下,培養無我、無爭、無為、無欲才是佛法絕對快樂的第一步。真正快樂得圓滿,一切智德,到達究竟的解脫,才是對快樂境界。所謂「無病便是福,涅槃第一樂」。我們要到達這個境界,必須從「聞、思、修」三個修學次第,開發無漏覺慧。

這才會契證人生真理,而獲得人生最高的、絕對的快樂。(http://www.buddhistdoor.com/MingPo/index.html#SubT1)

僧徹法師

2007年8月16日星期四

The Buddhist Society of Western Australia

The Buddhist Society of Western Australia是一個上座部的佛教組織,該組織的領袖是Ajahn Brahm。網頁提供大量佛學講座的錄音,並在Youtube設有網頁,提供講座的錄音錄像。





2007年8月14日星期二

2007年8月11日星期六

Singapore Buddhist Meditation Centre

Singapore Buddhist Meditation Centre是一個上座部佛教組織,由來自斯里蘭卡的 Ven. Weragoda Sarada Maha Thera出任住持。網頁的內容主要介紹該組織的工作和出版的書籍,並有Pali Chanting可供下載,其中Dhammapada設有巴利文和英文朗讀。


2007年8月8日星期三

覺悟之路

覺悟之路是一個專門介紹上座部佛教(或稱南傳佛教、原始佛教)的網頁,內容十分豐富,包括大量上座部佛經的中譯本。


2007年8月7日星期二

從諸法緣起,說人— 社會—自然的和諧

〈從諸法緣起,說人社會自然的和諧〉學愚

Thich Nhat Hanh's quotes

1. Life can be found only in the present moment. The past is gone, the future is not yet here, and if we do not go back to ourselves in the present moment, we cannot be in touch with life.

2. Live your daily life in a way that you never lose yourself. When you are carried away with your worries, fears, cravings, anger, and desire, you run away from yourself and you lose yourself. The practice is always to go back to oneself.

3. People deal too much with the negative, with what is wrong...Why not try and see positive things, to just touch those things and make them bloom?


4.
We really have to understand the person we want to love. If our love is only a will to possess, it is not love. If we only think of ourselves, if we know only our own needs and ignore the needs of the other person, we cannot love.

5. When you plant lettuce, if it does not grow well, you don't blame the lettuce. You look into the reasons it is not doing well. It may need fertilizer, or more water, or less sun. You never blame the lettuce.