2009年8月31日星期一

跑步

星期日傍晚沿著單車徑跑步,大約跑了一小時,其實也不是全程都跑著,而是跑一段行一段。踏單車和跑步對體力有不同的需要,跑步消耗較多的體力,很快便汗流浹背和喘氣,這些都是踏單車不會出現的。記起在中學時期,體育課有長跑練習,每逢十月初便開始,體能還算可以,總能在限時內跑回學校。但自中學畢業後已沒有跑步,要重拾以往的成績,相算還要一段時間的練習。

2009年8月29日星期六

情緒

Ven. Kakkapalliye Anuruddha Thera談到人的情緒問題。由於各種的原因,人們大多要控制情緒,不懂得如何舒緩。當情緒不斷受到壓抑時,該情緒會變得越來越強烈,就如把球壓在水中,當手放開後,它便會快速反彈。佛教教導我們要察覺情緒的生起,認清它的性質。

2009年8月27日星期四

聰明的中國人

Ven. K. Sri Dhammananda在一次佛法講座說了個笑話:

Chinese are very clever people. They were the only people who could manage to open a bank in the hell. Americans who had landed on the moon, but still could not open a bank in the hell.

A Comment On Rebirth (轉載)

Shravasti Dhammika在網誌談到佛陀輪迴與其他宗教再生觀念的分別。佛陀認為輪迴是一種痛苦,因為人要再次經歷生老病死。其他宗教信徒對再生的追求是出於對死亡的恐懼,又或認為再生是神的恩賜。

Yesterday a reader made a comment saying that concepts like rebirth, reincarnation and resurrection are the same because they all grow out of the desire for continuity after death. ‘Simply put, we just hate to leave the world…and want to live forever’. It’s an interesting observation but, as far as the Buddhist concept of rebirth is concerned, a rather unconsidered one. I think that all non-Buddhist after-life theories did grow out of the fear of death and the desire for continuity. But the Buddha’s idea of rebirth could not have. Think about it! All the other religions say that if you believe in the right god or do the right thing, you’ll live forever. The Buddha said that if you don’t attain enlightenment, if you don’t reach the goal, you’ll live forever. All other religions hold out eternal life as a reward; Buddhism sees eternal life as a problem to be solved. So whatever the origins of the Buddha’s teaching of rebirth, it could not have been the desire for eternal life.

The reader also asked… ‘why is Buddhism so concerned with rebirth? Is it attachment to life?’ My above comments mostly answer this question and I will just add this. Buddhism is concerned with rebirth because it is seen as a problem to be solved. To be reborn is to redie again and again and that is dukkha. Is not everyone concerned with overcoming their problems?

2009年8月24日星期一

沒有意義的勝利

本港首個競食團隊 特訓大胃王

過去的國際競食比賽冠軍,往往由日本及歐美的大胃王囊括。香港一批有心人,在06年組成首個競食團隊「饗民」,訓練本土大胃王,去年香港大胃王挑戰賽中,橫掃冠、亞、 季軍,昨日便在一個競食比賽小試牛刀, 極速吞下多碟薄餅及意粉,輕易成為重量級大胃王。成功非僥倖,每次比賽都要事前「灌水」撐大腸胃,以求食多3倍分量食物,並非人人能夠做到。 (都市日報2009/8/24)

物質富裕的地方,各種浪費的事情亦特別多,人也不太懂得珍惜的道理。勝出「競食比賽」有甚麼榮譽或意義可言?

食物的最基本用途是充饑和維持身體的健康,吃過多了對身體無益。當我們不必為溫飽操心時可有想到饑餓的一群,身處幸福當中可有對不幸的人起半點憐憫之心!小時候,家中長輩教導我們要有「衣食」,要知道米飯得來不易,粒粒皆辛苦,不可浪費。

2009年8月21日星期五

等候

地下鐵路是便捷和可靠的交通工具,車程的時間亦較容易預計,因此有很多人使用。然而,地鐵也有發生意外的機會,好像今早的訊息故障,列車服務便因而延誤。很多人以為自己可準確計算乘車的時間,但他們可知道並不是事事均在掌握之中,就如中國人所說的「人算不如天算」。當宣佈列車延誤的消息時,在月台候車的乘客發出不滿的聲音,更擾攘了一會。這時我心想列車服務很快會恢復,若果趕時間的話可轉乘其巴士或小巴,鼓躁也無補於事,倒不如靜靜閱讀手上的報紙。

學以致用

Ven. K. Sri Dhammananda在How To Practice Buddhism提到幾種修習佛法的方式,人們可因應自己的情況選擇合適的一種。佛法不應被當作純粹的學問知識,因為這有違佛陀宣揚佛法的目的。縱使對佛教的義理有深入的認識,或能把佛經背誦如流都是沒有意義的,能夠在日常生活中實踐佛教的精神才是最重要。

The intellectual aspect is yet another method to understand and practice the religion. Having gone through traditional, cultural and devotional practices, many people ‘graduate’ to the intellectual aspect. This would mean that through intense study and diligence practice, they can gain more knowledge and understanding to clarify their doubts on the significance of religious beliefs and practices, the precise meaning and purpose of life, the nature of worldly conditions and their unsatisfactoriness as well as the phenomena and the universal nature of impermanence. Through study, observation and concentration they will be able to gain a clear vision of reality, an understanding of universal phenomena and confidence in religion. The confidence that they do gain through understanding is unshakeable. But there are many who do not take the trouble to gain a clear understanding of the Buddha’s teachings. First we much learn, after having learned, we must practice what we have learned; and finally, only after practicing can we experience the beneficial results. Anyone can practice this method without having to depend on theories, philosophy and traditional beliefs. We also must not depend on personality cults – in order words depending on other persons for our salvation. Granted some people do gain a good knowledge of the Dharma, Verily, if they do not follow the religious principles to cultivate their moral conduct, they are like a spoon which does not know the taste of soup. Mere book knowledge does not contribute anything for the betterment of their lives. Without mental purity, knowledge alone may in the end become skepticism.

2009年8月20日星期四

2009年8月19日星期三

Why Worry?

Ven. K. Sri Dhammananda撰寫的Problems and Responsibilities教導人們如何解決各種問題,並提醒人應負的責任。很多時候人會感到不如意或困擾,其中一個原因是主觀的想法和客觀的情況出現差異,亦即「事與願違」。

Whenever certain difficulties and problems arise, make up your mind to reduce your mental agony. First, you must try to understand the nature of the world where you live.You can never expect everything in this world to be perfect and to run smoothly. The world situation may not always be in your favour. There could be no world and no life without problems. …If you are facing a problem, there must surely be a remedy to overcome it. So why worry? On the other hand, even if there is no solution for your problem, again why worry because your worry cannot contribute anything to settle your problem.

Ven. K. Sri Dhammananda, Problems and Responsibilities

2009年8月13日星期四

Be heedful not heedless

The ignorant, foolish folk indulge in heedlessness; the wise man guards earnestness as the greatest treasure.

Indulge not in heedlessness; have no intimacy with sensuous delights. Verily, the earnest, meditative person obtains abundant bliss.

Ven. Narada, Dhammapada

2009年8月11日星期二

一二八九

常聽人說「人生如意事十常八九」,它意味著愉快的事情只佔少數,面對這般的事實如何是好?我們這些凡夫俗子,日常要面對各樣煩惱和問題,若果不懂得處理,又或整天想著它們,便會造成很大的壓力和困擾,而它們也不會自動消失。人要多想想開心的事情,改變悲觀、失落或負面的情緒,把不愉快的事情放下,即「只想一二、不思八九」。你可能會問這是逃避問題嗎?不是。因為解決問題時應保持心境平靜,這才能思索出妥善的方法。

2009年8月8日星期六

善人

Ven. Kakkapalliye Anuruddha Thera講解如何作為善人,這亦是佛法的目的。佛教又稱為善人法。善人具有七項標準,包括供養照顧父母、尊敬長者、言語溫順、不說閒話、不妒忌、說實話和不發怒。

2009年8月7日星期五

頓悟和漸悟

Ven. Kakkapalliye Anuruddha Thera講解了頓悟和漸悟。

佛教對覺悟有兩種看法,分別是頓悟和漸悟。修行是循序漸進的,而覺悟則屬頓悟,頓悟是通過逐漸的修習取得 (Sudden experience is based on gradual training)。

2009年8月6日星期四

戒律

Ven. Kakkapalliye Anuruddha Thera講解個人與社會的關係。

人的行為應受到法律或道德價值的規範,以維持社會的運作。最初,人們只受到道德的節制,其後當道德被破壞後,法律才出現了。假若人觸犯大眾制定的法律,他便會受到懲罰。雖然人違反道德操守未必會受到懲罰,但可能被其他人譴責,受到群眾的杯葛,以確保整體的利益不受影響,這也算是一種懲罰。

五戒—不殺生、不偷盜、不邪淫、不妄語、不飲酒是佛教基本的戒律。如果人依從五戒,便能調伏人心,有益個人和社會。

2009年8月3日星期一

精進努力

佛教認為人應精進努力,否則不能取得甚麼成就,正如佛陀在成佛之前,經過堅持和努力才最終得到覺悟。

末伽梨 (Makkhali Gosala) 是佛陀時代的其中一位外道,提倡命定論(Determinism),認為所有事情都不能改變,是注定了的,人不用作任何的努力。末伽梨指社會的各樣價值和規範都是沒有意義的,否定所有的東西。直到現在,這種想法仍然存在,它是一種沒有建設性的學說,對社會沒有意義。