2008年1月31日星期四

Sigalovada Sutta

The Layman's Code of Discipline

Sigala was the son of a Buddhist family residing at Rajagaha. His parents were devout followers of the Buddha, but the son was indifferent to religion. The pious father and mother could not by any means persuade their son to accompany them to visit the Buddha or his disciples and hear the noble Doctrine. The son thought it practically useless to pay visits to the Sangha, as such visits may entail material loss. He was only concerned with material prosperity; to him spiritual progress was to no avail. Constantly he would say to his father: "I will have nothing to do with monks. Paying homage to them would make my back ache, and my knees stiff. I should have to sit on the ground and soil and wear out my clothes. And when, at the conversations with them, after so sitting, one gets to know them, one has to invite them and give them offerings, and so one only loses by it."

Finally as the father was about to die, he called his son to his deathbed, and enquired whether he would at least listen to his parting advice. "Most assuredly, dear father, I shall carry out any order you may be pleased to enjoin on me," he replied. "Well then, dear son, after your morning bath worship the six quarters." The father asked him to do so hoping that one day or other, while the son was so engaged, the Buddha or his disciples would see him, and make it an occasion to preach an appropriate discourse to him. And since deathbed wishes are to be remembered, Sigala carried out his father's wish, not, however, knowing its true significance.

Now it was the custom of the Buddha to rise from his sleep at four o'clock and after experiencing Nibbanic Bliss for an hour to pervade the whole world with his boundless thoughts of loving-kindness. It is at this hour that he surveys the world with his great compassion to find out what fellow being he could be of service on that day. One morning Sigala was caught in the net of the Buddha's compassion; and with his vision the Buddha, seeing that Sigala could be shown a better channel for his acts of worship, decided: "This day will I discourse to Sigala on the layman's Vinaya (code of discipline). That discourse will be of benefit to many folk. There must I go." The Buddha thereon came up to him on his way for alms to Rajagaha; and seeing him engaged in his worship of the six quarters, delivered this great discourse which contains in brief, the whole domestic and social duty of the layman.

Commenting on this Sutta, the Venerable Buddhaghosa says, "Nothing in the duties of a householder is left unmentioned. This Sutta is called the Vinaya of the householder. Hence in one who practices what he has been taught in it, growth is to be looked for, not decay." And Mrs. Rhys Davids adds: "The Buddha's doctrine of love and goodwill between man and man is here set forth in a domestic and social ethics with more comprehensive detail than elsewhere. And truly we may say even now of this Vinaya or code of discipline, so fundamental are the human interests involved, so sane and wide is the wisdom that envisages them, that the utterances are as fresh and practically as binding today and here as they were then at Rajagaha. 'Happy would have been the village or clan on the banks of the Ganges where the people were full of the kindly spirit of fellow-feeling, the noble spirit of justice which breathes through these naive and simple sayings.' Not less happy would be the village, or the family on the banks of the Thames today, of which this could be said."

Sigalovada Sutta

Thus have I heard:

On one occasion the Exalted One was dwelling in the Bamboo Grove, the Squirrels' Sanctuary, near Rajagaha.

Now at that time, young Sigala, a householder's son, rising early in the morning, departing from Rajagaha, with wet clothes and wet hair, worshipped with joined hands the various quarters — the East, the South, the West, the North, the Nadir, and the Zenith.

Then the Exalted One, having robed himself in the forenoon took bowl and robe, and entered Rajagaha for alms. Now he saw young Sigala worshipping thus and spoke to him as follows:

"Wherefore do you, young householder, rising early in the morning, departing from Rajagaha, with wet clothes and wet hair, worship, with joined hands these various quarters — the East, the South, the West, the North, the Nadir, and the Zenith?"

"My father, Lord, while dying, said to me: The six quarters, dear son, you shall worship. And I, Lord, respecting, revering, reverencing and honouring my father's word, rise early in the morning, and leaving Rajagaha, with wet clothes and wet hair, worship with joined hands, these six quarters."

"It is not thus, young householder, the six quarters should be worshipped in the discipline of the noble."

"How then, Lord, should the six quarters be worshipped in the discipline of the noble? It is well, Lord, if the Exalted One would teach the doctrine to me showing how the six quarters should be worshipped in the discipline of the noble."

"Well, young householder, listen and bear it well in mind; I shall speak." —"Very good, Lord," responded young Sigala.

And the Exalted One spoke as follows:

"Inasmuch, young householder, as the noble disciple (1) has eradicated the four vices in conduct,[1] (2) inasmuch as he commits no evil action in four ways, (3) inasmuch as he pursues not the six channels for dissipating wealth, he thus, avoiding these fourteen evil things, covers the six quarters, and enters the path leading to victory in both worlds: he is favoured in this world and in the world beyond. Upon the dissolution of the body, after death, he is born in a happy heavenly realm.

(1) What are the four vices in conduct that he has eradicated? The destruction of life, householder, is a vice and so are stealing, sexual misconduct, and lying. These are the four vices that he has eradicated."

Thus spoke the Exalted One. And when the Master had thus spoken, he spoke yet again:

"Killing, stealing, lying and adultery, These four evils the wise never praise.

(2) In which four ways does one commit no evil action? Led by desire does one commit evil. Led by anger does one commit evil. Led by ignorance does one commit evil. Led by fear does one commit evil.[2]

But inasmuch as the noble disciple is not led by desire, anger, ignorance, and fear, he commits no evil."

Thus spoke the Exalted One. And when the Master had thus spoken, he spoke yet again:

"Whoever through desire, hate or fear, Or ignorance should transgress the Dhamma, All his glory fades away Like the moon during the waning half. Whoever through desire, hate or fear, Or ignorance never transgresses the Dhamma, All his glory ever increases Like the moon during the waxing half.

(3) What are the six channels for dissipating wealth which he does not pursue?

(a) indulgence in intoxicants which cause infatuation and heedlessness; (b) sauntering in streets at unseemly hours; (c) frequenting theatrical shows; (d) indulgence in gambling which causes heedlessness; (e) association with evil companions; (f) the habit of idleness.

(a) There are, young householder, these six evil consequences in indulging in intoxicants which cause infatuation and heedlessness: i. loss of wealth, ii. increase of quarrels, iii. susceptibility to disease, iv. earning an evil reputation, v. shameless exposure of body, vi. weakening of intellect.

(b) There are, young householder, these six evil consequences in sauntering in streets at unseemly hours:

i. he himself is unprotected and unguarded, ii. his wife and children are unprotected and unguarded, iii. his property is unprotected and unguarded, iv. he is suspected of evil deeds,[3] v. he is subject to false rumours, vi. he meets with many troubles.

(c) There are, young householder, these six evil consequences in frequenting theatrical shows:

He is ever thinking:

i. where is there dancing? ii. where is there singing? iii. where is there music? iv. where is there recitation? v. where is there playing with cymbals? vi. where is there pot-blowing?[4]

(d) There are, young householder, these six evil consequences in indulging in gambling:

i. the winner begets hate, ii. the loser grieves for lost wealth, iii. loss of wealth, iv. his word is not relied upon in a court of law, v. he is despised by his friends and associates, vi. he is not sought after for matrimony; for people would say he is a gambler and is not fit to look after a wife.

(e) There are, young householder, these six evil consequences in associating with evil companions, namely: any gambler, any libertine, any drunkard, any swindler, any cheat, any rowdy is his friend and companion.

(f) There are, young householder, these six evil consequences in being addicted to idleness:

He does no work, saying:

i. that it is extremely cold, ii. that it is extremely hot, iii. that it is too late in the evening, iv. that it is too early in the morning, v. that he is extremely hungry, vi. that he is too full.

Living in this way, he leaves many duties undone, new wealth he does not get, and wealth he has acquired dwindles away."

Thus spoke the Exalted One. And when the Master had thus spoken, he spoke yet again:

"One is a bottle friend; one says, 'friend, friend' only to one's face; one is a friend and an associate only when it is advantageous.

Sleeping till sunrise, adultery, irascibility, malevolence, evil companions, avarice — these six causes ruin a man.

The man who has evil comrades and friends is given to evil ways, to ruin does he fall in both worlds — here and the next.

Dice, women, liquor, dancing, singing, sleeping by day, sauntering at unseemly hours, evil companions, avarice — these nine [5] causes ruin a man.

Who plays with dice and drinks intoxicants, goes to women who are dear unto others as their own lives, associates with the mean and not with elders — he declines just as the moon during the waning half.

Who is drunk, poor, destitute, still thirsty whilst drinking, frequents the bars, sinks in debt as a stone in water, swiftly brings disrepute to his family.

Who by habit sleeps by day, and keeps late hours, is ever intoxicated, and is licentious, is not fit to lead a household life.

Who says it is too hot, too cold, too late, and leaves things undone, the opportunities for good go past such men.

But he who does not regard cold or heat any more than a blade of grass and who does his duties manfully, does not fall away from happiness."

"These four, young householder, should be understood as foes in the guise of friends:

(1) he who appropriates a friend's possessions, (2) he who renders lip-service, (3) he who flatters, (4) he who brings ruin.

(1) In four ways, young householder, should one who appropriates be understood as a foe in the guise of a friend:

i. he appropriates his friend's wealth, ii. he gives little and asks much, iii. he does his duty out of fear, iv. he associates for his own advantage.

(2) In four ways, young householder, should one who renders lip-service be understood as a foe in the guise of a friend:

i. he makes friendly profession as regards the past, ii. he makes friendly profession as regards the future, iii. he tries to gain one's favour by empty words, iv. when opportunity for service has arisen, he expresses his inability.

(3) In four ways, young householder, should one who flatters be understood as a foe in the guise of a friend:

i. he approves of his friend's evil deeds, ii. he disapproves his friend's good deeds, iii. he praises him in his presence, iv. he speaks ill of him in his absence.

(4) In four ways, young householder, should one who brings ruin be understood as a foe in the guise of a friend:

i. he is a companion in indulging in intoxicants that cause infatuation and heedlessness, ii. he is a companion in sauntering in streets at unseemly hours, iii. he is a companion in frequenting theatrical shows, iv. he is a companion in indulging in gambling which causes heedlessness."

Thus spoke the Exalted One. And when the Master had thus spoken, he spoke yet again:

"The friend who appropriates, the friend who renders lip-service, the friend that flatters, the friend who brings ruin, these four as enemies the wise behold, avoid them from afar as paths of peril.

These four, young householder, should be understood as warm-hearted friends:

(1) he who is a helpmate, (2) he who is the same in happiness and sorrow, (3) he who gives good counsel, (4) he who sympathises.

(1) In four ways, young householder, should a helpmate be understood as a warm-hearted friend:

i. he guards the heedless, ii. he protects the wealth of the heedless, iii. he becomes a refuge when you are in danger, iv. when there are commitments he provides you with double the supply needed.

(2) In four ways, young householder, should one who is the same in happiness and sorrow be understood as a warm-hearted friend:

i. he reveals his secrets, ii. he conceals one's own secrets, iii. in misfortune he does not forsake one, iv. his life even he sacrifices for one's sake.

(3) In four ways, young householder, should one who gives good counsel be understood as a warm-hearted friend:

i. he restrains one from doing evil, ii. he encourages one to do good, iii. he informs one of what is unknown to oneself, iv. he points out the path to heaven.

(4) In four ways, young householder, should one who sympathises be understood as a warm-hearted friend:

i. he does not rejoice in one's misfortune, ii. he rejoices in one's prosperity, iii. he restrains others speaking ill of oneself, iv. he praises those who speak well of oneself."

Thus spoke the Exalted One. And when the Master had thus spoken, he spoke yet again:

"The friend who is a helpmate, the friend in happiness and woe, the friend who gives good counsel, the friend who sympathises too — these four as friends the wise behold and cherish them devotedly as does a mother her own child.

The wise and virtuous shine like a blazing fire. He who acquires his wealth in harmless ways like to a bee that honey gathers, [6] riches mount up for him like ant hill's rapid growth.

With wealth acquired this way, a layman fit for household life, in portions four divides his wealth: thus will he friendship win.

One portion for his wants he uses,[7] two portions on his business spends, the fourth for times of need he keeps."

"And how, young householder, does a noble disciple cover the six quarters?

The following should be looked upon as the six quarters. The parents should be looked upon as the East, teachers as the South, wife and children as the West, friends and associates as the North, servants and employees as the Nadir, ascetics and brahmins as the Zenith.[8]

In five ways, young householder, a child should minister to his parents as the East:

i. Having supported me I shall support them, ii. I shall do their duties, iii. I shall keep the family tradition, iv. I shall make myself worthy of my inheritance, v. furthermore I shall offer alms in honour of my departed relatives.[9]

In five ways, young householder, the parents thus ministered to as the East by their children, show their compassion:

i. they restrain them from evil, ii. they encourage them to do good, iii. they train them for a profession, iv. they arrange a suitable marriage, v. at the proper time they hand over their inheritance to them.

In these five ways do children minister to their parents as the East and the parents show their compassion to their children. Thus is the East covered by them and made safe and secure.

In five ways, young householder, a pupil should minister to a teacher as the South:

i. by rising from the seat in salutation, ii. by attending on him, iii. by eagerness to learn, iv. by personal service, v. by respectful attention while receiving instructions.

In five ways, young householder, do teachers thus ministered to as the South by their pupils, show their compassion:

i. they train them in the best discipline, ii. they see that they grasp their lessons well, iii. they instruct them in the arts and sciences, iv. they introduce them to their friends and associates, v. they provide for their safety in every quarter.

The teachers thus ministered to as the South by their pupils, show their compassion towards them in these five ways. Thus is the South covered by them and made safe and secure.

In five ways, young householder, should a wife as the West be ministered to by a husband:

i. by being courteous to her, ii. by not despising her, iii. by being faithful to her, iv. by handing over authority to her, v. by providing her with adornments.

The wife thus ministered to as the West by her husband shows her compassion to her husband in five ways:

i. she performs her duties well, ii. she is hospitable to relations and attendants [10] iii. she is faithful, iv. she protects what he brings, v. she is skilled and industrious in discharging her duties.

In these five ways does the wife show her compassion to her husband who ministers to her as the West. Thus is the West covered by him and made safe and secure.

In five ways, young householder, should a clansman minister to his friends and associates as the North:

i. by liberality, ii. by courteous speech, iii. by being helpful, iv. by being impartial, v. by sincerity.

The friends and associates thus ministered to as the North by a clansman show compassion to him in five ways:

i. They protect him when he is heedless, ii. they protect his property when he is heedless, iii. they become a refuge when he is in danger, iv. they do not forsake him in his troubles, v. they show consideration for his family.

The friends and associates thus ministered to as the North by a clansman show their compassion towards him in these five ways. Thus is the North covered by him and made safe and secure.

In five ways should a master minister to his servants and employees as the Nadir/:

i. by assigning them work according to their ability, ii. by supplying them with food and with wages, iii. by tending them in sickness, iv. by sharing with them any delicacies, v. by granting them leave at times.

The servants and employees thus ministered to as the Nadir by their master show their compassion to him in five ways:

i. they rise before him, ii. they go to sleep after him, iii. they take only what is given, iv. they perform their duties well, v. they uphold his good name and fame.

The servants and employees thus ministered to as the Nadir show their compassion towards him in these five ways. Thus is the Nadir covered by him and made safe and secure.

In five ways, young householder, should a householder minister to ascetics and brahmins as the Zenith:

i. by lovable deeds, ii. by lovable words, iii. by lovable thoughts, iv. by keeping open house to them, v. by supplying their material needs.

The ascetics and brahmins thus ministered to as the Zenith by a householder show their compassion towards him in six ways:

i. they restrain him from evil, ii. they persuade him to do good, iii. they love him with a kind heart, iv. they make him hear what he has not heard, v. they clarify what he has already heard, vi. they point out the path to a heavenly state.

In these six ways do ascetics and brahmins show their compassion towards a householder who ministers to them as the Zenith. Thus is the Zenith covered by him and made safe and secure."

Thus spoke the Exalted One. And when the Master had thus spoken, he spoke yet again:

"The mother and father are the East, The Teachers are the South, Wife and Children are the West, The friends and associates are the North.

Servants and employees are the Nadir, The ascetics and brahmins are the Zenith; Who is fit to lead the household life, These six quarters he should salute.

Who is wise and virtuous, Gentle and keen-witted, Humble and amenable, Such a one to honour may attain.

Who is energetic and not indolent, In misfortune unshaken, Flawless in manner and intelligent, Such a one to honour may attain.

Who is hospitable, and friendly, Liberal and unselfish, A guide, an instructor, a leader, Such a one to honour may attain.

Generosity, sweet speech, Helpfulness to others, Impartiality to all, As the case demands.

These four winning ways make the world go round, As the linchpin in a moving car. If these in the world exist not, Neither mother nor father will receive, Respect and honour from their children.

Since these four winning ways The wise appraise in every way, To eminence they attain, And praise they rightly gain."

When the Exalted One had spoken thus, Sigala, the young householder, said as follows:

"Excellent, Lord, excellent! It is as if, Lord, a man were to set upright that which was overturned, or were to reveal that which was hidden, or were to point out the way to one who had gone astray, or were to hold a lamp amidst the darkness, so that those who have eyes may see. Even so, has the doctrine been explained in various ways by the Exalted One.

I take refuge, Lord, in the Buddha, the Dhamma, and the Sangha. May the Exalted One receive me as a lay follower; as one who has taken refuge from this very day to life's end."

Digha Nikaya, No. 31

NOTES

[1] kamma-kilesa, lit., 'actions of defilement.'
[2] These are the four agati, 'evil courses of action': chanda, dosa, moha, bhaya.
[3] Crimes committed by others.
[4] A kind of amusement.
[5] The Pali original has here "six causes" as two compound words and one double-term phrase are counted as units.
[6] Dhammapada v. 49: "As a bee, without harming the flower, its colour or scent, flies away, collecting only the honey..."
[7] This portion includes what is spent on good works: gifts to monks, charity, etc.
[8] "The symbolism is deliberately chosen: as the day in the East, so life begins with parents' care; teacher's fees and the South are the same word: dakkhina; domestic cares follow when the youth becomes man, as the West holds the later daylight; North is 'beyond' (uttara), so by help of friends, etc., he gets beyond troubles." — (Rhys Davids)
[9] This is a sacred custom of the Aryans who never forgot the dead. This tradition is still faithfully observed by the Buddhists of Sri Lanka who make ceremonial offerings of alms to the monks on the eighth day, in the third month, and on each anniversary of the demise of the parents. Merit of these good actions is offered to the departed after such ceremony. Moreover after every punna-kamma (good action), a Buddhist never fails to think of his parents and offer merit. Such is the loyalty and the gratitude shown to parents as advised by the Buddha.
[10] lit., 'the folk around' (parijana).

http://www.buddhanet.net/e-learning/ethics_s.htm

www.buddhanet.net/pdf_file/sigalovada.pdf

2008年1月30日星期三

《如何無憂無懼過生活》

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《如何無憂無懼過生活》Ven. K. Sri Dhammananda 作品Why worry: How to live without fear and worry的中譯本,教導我們如何面對日常遇到困難,保持心境平靜的方法。我家中的是英文版,有時讀到不太明白的地方,便會看看中文譯文。由於晚上的時間不是太多,只能在睡覺前讀兩三頁,慢慢讀,不用急。這本書在志蓮圖書館可以找到,若想取一本英文版,可試向佛陀教育基金會索取。

EN025

2008年1月25日星期五

貪婪的比丘

「智者自己先奉行正法,
然後才教導他人,
如此,才能免於犯錯。」

優波難陀尊者是雄辯滔滔的弘法法師。他總是告誡別人不可貪婪,欲望要少,同時,他經常說知足、節儉和苦行的功德。但他自己言行不一,信徒供養的袈裟和其它的必需品,他都照單全收。

有一次,他在結夏安居之前到某一村落精舍去。精舍裡的一些比丘對他的辯才無礙印象深刻,就邀請他在該精舍結夏安居。他問他們結夏安居期間,他們每人約可得到幾件袈裟的供養。他們說只有一件,他就不想在此結夏安居,但卻留下他的拖鞋。然後他到另一座精舍去,當他問清楚每位比丘約可得到兩件袈裟的供養時,他也不想在那裡安居,但也留下他的木杖。然後他又到另外一座精舍去,這裏的比丘約可以得到三件袈裟的供養,他在離開這精舍前留下他的水壺。最後他來到一座精舍,由於這裡的比丘約可以得到四件袈裟的供養,他就決定留下來。

結夏安居結束後,他到留下東西的所有精舍去拿供養的袈裟,好像他到每座精舍去結夏安居一樣。收齊之後,他就回原來的精舍去,路上,他遇見兩位年輕比丘為了兩件袈裟和一塊天鵝絨地毯的分配問題爭論不休,雙方無法達成和解,就請優波難陀仲裁。他把兩件袈裟平均分給兩人,而拿走天鵝絨地毯做為他仲裁的代價。

這兩位年輕比丘對他的仲裁不滿意,但又無能為力。失望、沮喪之餘,他們向佛陀敘說事情的始末,佛陀告訴他們:「要教導別人,應該先教導自己,並且親身力行。」

《法句經‧故事集》達摩難陀法師著

  • 「貪婪的比丘」很有意思,除警惕我們要以身作則外,更讓我們知道不可單憑外表作出判斷。

2008年1月24日星期四

口孽

一對當電影演員的夫婦,由於長期兩地分居,感情愈來愈淡薄,隔漠與誤會亦愈積愈深,最後決定離婚。

離婚後,妻子在一次接受記者採訪時痛斥前夫沒有責任心等等。文章登出後,丈夫看到了,非常氣憤,也找來一位記者數落前妻怎麼沒有女人味,文章一登出,妻子又不甘示弱地找記者再揭前夫的老底。

就這樣,夫妻倆利用媒介不停地說對方的不是,極力證明離婚是因為對方所造成的。

這樣一來,夫妻倆毫無顧慮,將對方的私隱一一揭出來,亮在公眾面前。許多人於是將這些私隱當成他們的笑柄,取笑他們,令他們在人前抬不起頭來。

夫妻倆在飽受人們的嘲笑後,才明白自己所犯的錯誤,但唯時已晚,對自己的公眾形象和心理,已造成了很大的傷害。

「舌為利害本,口是禍福門。」話出口時輕鬆,惟口舌招尤,再想收回已不可能了。佛家的十惡業中,就有四個是口惡業,可見口孽的重要。

李焯芬

This is the word for holy truth. It is interesting to see the Chinese mentality. "Holy" is made of an ear, a mouth, and a king. When you become the king of your mouth and your ear, you are holy. When you speak mindfully, when you listen mindfully, you master the art of speaking and listening, you are holy person. This is the ear, this is the mouth, and this is the king. You should be the king of your mouth and your ear, and you will not cause a lot of suffering to other people. This is "Holy Truth", and the race of saints.

Thich Nhat Hanh

2008年1月17日星期四

苦與樂是一念之差

當我們在行菩薩道時,心中沒有任何要度眾生的念頭,也不計較自己是否能得到回饋,就能體會到解脫的快樂。可是在一般世人的眼裡,不停為眾生忙碌卻是很辛苦的事,可見得苦與樂並不是絕對的感受。

其實苦樂的差別,主要取決於心裡的主觀感受,而不在於身體或事件的本身。假如你是一個生長在非洲的人,因為無從比較,就不會覺得生活在非洲是件苦差事。

像我出生在一個窮鄉僻壤的地方,而且又是在抗戰的兵荒馬亂時代,吃也吃不好,穿也穿不好,可是因為我一生下來就是這樣,所以也不會覺得苦。

但是現在回想起來,就發現那段期間真的很苦,可是再苦的日子不也是走過來了?

所以只要我們主觀上不要比較,就沒有什麼苦不苦的問題了,而能夠歡喜過生活。

聖嚴法師

誰在受苦?

很多人看到我每天忙得不可開交就說:「師父你工作辛苦成這樣子,讓我們覺得師父好苦啊!」

我說:「你認為我苦,其實我活得很快樂,你看到我苦,實際上是你苦,我不苦啊!」

我年紀一大把,還如此操勞,不少人常覺得我可憐,要我多休息,可是我說我不能休息,我一休息反而會有問題。雖然每天很累、很忙,但我為什麼還是活得好端端的?因為我每天都在活動,我很高興天天有如此多的事,可以讓我成長,即使日復一日如此,我也不以為苦。

苦與樂的差別,往往在於認知的不同,同樣的經歷、同樣的環境、同樣的生活,只要觀念轉變,你的苦就得到超越了,不再覺得自己老是在做苦差事。觀念不轉變,即使環境再好,還是活得苦不堪言。

聖嚴法師

2008年1月7日星期一

書籍

budteachcover今日收到了由佛陀教育基金會寄來的佛教書籍,包括:

  • The Path of Purification 
  • The Buddha and His Teachings 
  • The Path to Arahantship   
  • No Ajahn Chan- Refections
  • An Elementary Pali Course 

2008年1月6日星期日

元旦

生命很短暫,但要面對的煩惱卻很多——工作壓力、經濟困難、人際關係、精神空虛、心靈迷失……一年下來,一個人如同許願樹一樣,不知要經歷多少磨難與創 傷。新年伊始,若能利用這一契機進行反思,肯定自己的進步,了解自己的不足,懺悔自己的過失,封存暫時無法解決的問題,明確新年的目標,那麼人生就如同有 了氣根的榕樹一樣,獲得了再生的能力與新生的力量,就能以蓬勃的朝氣迎接嶄新一年的開始。

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