義註所說的惡，是指四種不善行：
1. 殺生；
2. 不與取；
3. 欲邪行；
4. 妄語。
這裡沒有提到戒除飲酒，因為它已列於第十九項吉祥。這些惡行不受智者讚歎，反而受到呵責，因為它們不但傷害他人，也會在今生或來世傷害自己。遠離惡，是心不樂於惡，並看見惡的過患。十不善業道之中，七項屬於身業與語業，最後三項屬於意業；因此，一切不善法都包括在內。
戒除惡行有三種：
1. 遇境時戒除；
2. 受持戒律（五戒）而戒除；
3. 以正斷而戒除（修習八聖道、初次證悟涅槃時即得成就）。
「遠離」與「戒除」的巴利語分別是 "ārati" 和 "virati"。遠離是心的事，戒除則關乎語言與身體行為。遠離惡，意指心中甚至不思惟惡或不善之事。語言與身體行為皆由思惟的心而來，因此在身、語、意三者中，心最為重要。有一部經說，一位比丘想還俗，因為比丘有許多學處須守護，而他覺得難以遵行。
佛陀知道後，便要他只守護一樣，那就是心。什麼是惡？巴利語 "pāpa" 意為惡。什麼是惡法？十不善業道就是惡法。請參見第九項吉祥「善學律儀」所說的十不善業道：三項屬於身業，四項屬於語業，三項屬於意業。在這第十八項具保護作用的吉祥中，遠離就是不以心思惟這十種不善法。
難陀摩羅毘旺薩禪師曾依《增支部》AN 8.40〈惡行果報經〉開示惡行的業果。這裡將略述該次開示中關於惡行果報及業 —— 行為 —— 之性質的要義，使人明白遠離並戒除惡行這項吉祥所帶來的保護何其重要。行為一旦造作，其果報可在許多劫中發生作用；行為所留下的果報力量及其性質不會消失。
思（cetanā)這一心所雖已滅去，力量卻隨著心識過程留下並延續。它看不見，卻具有產生作用的力量。例如，我們年少時學過的一些事並未消失。善行（sucarita)或善法如藥，惡行（duccarita)或不善法如病；善法能去除不善法，例如鴦掘摩羅尊者的故事。
了解這些道理，有助於人遠離並戒除惡行；否則便會一再犯錯，愈變愈壞。佛陀在《增支部》的這部經中，說到八種惡行。
1. 殺生：若沉溺其中、加以增長並反覆造作，會導致墮入地獄、投生畜生或餓鬼道。殺生的所有果報之中，最輕微的是：後來得生為人時壽命短促。
2. 不與取：會導致墮入地獄、投生畜生或餓鬼道；後來得生為人時，最輕微的果報是損失財物。
3. 欲邪行：會導致墮入地獄、投生畜生或餓鬼道；後來得生為人時，最輕微的果報是遭遇敵對與報復。
4. 妄語：會導致墮入地獄、投生畜生或餓鬼道；後來得生為人時，會遭人誣告。
5. 離間語：會導致墮入地獄、投生畜生或餓鬼道；後來得生為人時，會導致友誼破裂。
6. 粗惡語：會導致墮入地獄、投生畜生或餓鬼道；後來得生為人時，所聽到的聲音令人不悅。
7. 綺語：會導致墮入地獄、投生畜生或餓鬼道；後來得生為人時，所說的話不受人重視。
8. 飲用穀酒、果酒等酒類：會導致墮入地獄、投生畜生或餓鬼道；後來得生為人時，會導致心智錯亂。
十不善業道並未列入飲用發酵或蒸餾酒類，所以有些人以為飲酒屬於善行。然而，佛陀在這部經中把它列為惡行 （duccarita)，也把它列入五戒。飲酒雖未直接列入十不善業道，卻被歸入欲邪行一類。
這是因為五欲之中，酒類與味欲相連，所以歸入欲邪行。"Duccarita" 意指惡行，即一切不良行為。以殺生為例，構成完整殺業須具備五項條件：
1. 對方是有情；
2. 知道對方是有情；
3. 生起殺害之思；
4. 作出殺害行動；
5. 對方因而死亡。
一項行為會經歷不同階段：從最初造作，到多次、頻繁而反覆地造作，繼而成為習慣，最後形成性格。起初是你吸食毒品，日後卻是毒品控制你，再把你送入監獄，使你成為罪犯。有時我們做事並無意圖；但具有意圖或思的殺生，能使人墮入地獄，離開地獄後投生畜生。
從畜生身死後，又可能投生餓鬼 （peta)。殺生最輕微的果報，是後來得生為人時壽命短促；偷盜最輕微的果報，是損失財物；欲邪行最輕微的果報，是受人憎惡、仇敵眾多；妄語最輕微的果報，是遭人誣告與逮捕。
離間語最輕微的果報，是友誼破裂、家庭離散，這些事經常發生。粗惡語最輕微的果報，是聽不到悅耳、令人歡喜的聲音與事情。綺語——無用而無意義的言談——最輕微的果報，是無人把他的話放在心上，也不接受他的說法。飲用發酵或蒸餾酒類最輕微的果報，是心智錯亂，或變得遲鈍愚笨。
身為人，了解業分別十分重要，因為相較於其他生存界，人間給予眾生更多培育善法的機會。《中部》有一部分析業的經，即《中部》MN 135〈小業分別經〉；為了遠離、戒除惡行並行善，這部經值得研讀。
因此，人身十分寶貴，應當正確而善巧地運用。若反而以這寶貴人身造作許多惡業，今生與來世都會受苦。心的本性又難以調御，容易對不善事與欲樂感興趣。
戒除惡行 （virati) 有三種：
1. 遇境離 （sampatta-virati)：遇到可造惡的情境時，制御自己的心而戒除惡行；
2. 受持離 （samādāna-virati)：受持並守護戒；
3. 正斷離 （samuccheda-virati)：從預流者至阿羅漢的聖者所具之究竟戒除。
這是因為他們已以道智與果智，根除與惡行相關的煩惱。
—— 遇境離
斯里蘭卡流傳著一則與遇境離 （sampatta-virati) 有關的故事。
有一對兄弟，一天母親生病，他們便請醫生前來診治。醫生開出一項能治病的處方：食用新鮮兔肉。某些傳統醫藥用以治療身體疾病的處方，似乎存在錯誤觀念；殺害、傷害動物並使用其身體部位的惡行，怎麼可能治癒疾病？
這些做法違背善法與業的法則，後果可能十分嚴重。一個明顯的例子，就是影響全世界的武漢病毒（或 Covid-19)；它造成許多問題與人命損失。我不認為耆婆醫師 —— 喬達摩佛時代的名醫 —— 以及孫思邈醫師 —— 享 壽一百二十歲的唐代名醫 —— 會開出這類處方；兩位名醫都聰明而有智慧。弟弟到田裡尋找兔子，過了一段時間，看見一隻兔子正在吃嫩稻苗。兔子見到他，便驚恐地逃命；他一路追趕，最後兔子的腿纏在藤蔓中。
他抓住那隻可憐而可愛的動物時，牠正因恐懼而顫抖。他對兔子生起強烈悲心，無法奪走牠的生命，於是把牠放走，決定回家。哥哥得知事情經過後，責罵他不顧母親的病情。
為了使哥哥安心，他決定以諦語治療母親。他作了如下真實誓言：「我一生之中，從未故意殺害任何動物。」其中具備兩項條件：他的戒清淨，所作的諦語也確實真實。他重複三次諦語後，母親便痊癒了。在世間，幾乎人人都會遇到難以避免的困境，例如謀生時面臨不善之事。遇到問題時，採用正確的方法極其重要；否則情況會更加混亂、甚至惡化。例如，2011 年爆發的敘利亞內戰就是一場大悲劇。
因此，世界領袖與各國政府應仔細思考這一點。起初以不善的方法處理問題，似乎能暫時解決；日後情況卻會變得更糟、更混亂，因為只求立即壓服問題，也等於不斷累積不善業果。這些要點十分值得思考。難陀摩羅毘旺薩禪師曾作一場關於不善法與善法的精彩開示。
其中有許多寶貴要點，值得每個人思惟並遵行。本節所談的也是遠離、戒除惡行，所以這場開示有助於我們成就這項具有保護作用的重要吉祥。以下只略述其要義。無論做什麼，都必須是善事；這是佛陀的教導。行善能獲得珍貴之物。善法不易生起，必須具備生起之因；善法一旦生起，人便會獲得自然力量 —— 善業之力 —— 所帶來的善果。
這是佛陀與聖者 （ariya) 的見解，凡夫卻不如此看。他們只想獲得財富與福運，認為這些勝過善業；佛陀卻作相反的判斷，因為善業能帶來長遠果報。獲得財富與福運固然也好，但它們壽命短暫，通常只能在一生中享用；善業則能從今生、來世，一直至輪迴終結而帶來果報。
佛陀總是兼顧今生與來世，也就是看見事情的兩面。在長遠與短期果報之間，我們應選擇長遠的；若能兩者兼得，當然更好，若不能，便選擇長遠的。佛陀總是勸勉我們以正念觀察；如此便能找到答案、解決問題。若只看表面，便無法看清或透徹了解事物。
大多數世界領袖、政府、經濟學家與科學家正是如此，所以在今日世界造成許多人類問題與環境污染。無論何事，都必須仔細、明智地思惟與反省。人類需要具有明辨與智慧的教育，能辨別因果、善惡、善與不善、長遠與短期；今日大多數人正缺少這些品格。
這是錯誤教育蒙蔽心智的結果。本性光明的心被貪、瞋、癡埋沒，變得愈來愈昏暗。善的教育是珍貴而無價的財富。佛教徒不應浪費寶貴的生命與時間；以智慧思惟、反省，做應當做的事，是度過一生的最佳方式。佛陀在一部經中如此提醒弟子：
「日夜不斷流逝，我究竟如何利用自己的時間？應當一再如此省察。」
我們是否曾省察自己每天、每月、每年如何度過？不作省察，答案便不會出現；作了省察，便能找到答案並依之行事。這如同經營事業，必須經常檢視盈虧；然而，很少有人如此檢視自己的一生，所以多數人不知道生命中的得失。若找不到答案，便無法改變生活方式；正如在經濟事務上，經由檢討便能改變作法、制度與方法。
人人都希望：
1. 長壽；
2. 健康；
3. 幸福；
4. 願望實現。
具備這四項，一生便可說相當成功。然而，佛陀所說不止於此。長壽對每個人都是好事嗎？若一個人一生造作許多惡行與惡業，活得愈久，所造的惡行與惡業便愈多，正如戰爭延續愈久，痛苦與死亡也愈多；敘利亞內戰便是一例。長壽反而對這種人更有害。這也像礦工挖坑，挖得愈久，坑便愈深、愈危險。佛陀所教導的自然因果法則始終真實，不受時限；只是我們尚未了解。《法句經》有一首值得思惟的偈頌。
佛陀比較兩種長壽者：一種人沒有戒，一生從事不善；另一種人恰好相反。無戒而造惡的一生，如同不停挖掘的坑，愈挖愈深；有戒、有福德的一生，則像不停築起高牆，愈築愈高。因此，長壽對第二種人才更好。
偈中說：「有福德而活一日，勝過造惡而活百年。」兩者價值截然不同。愚人的一生也會影響身邊的人。依業法則，各人須為自己所作的一切負責，但其行為也會影響周遭：惡子使全家受苦，善子使全家幸福；可是，他所走的人生道路仍由自己承擔，與家人無關。因此，只要造惡的愚人仍活著，便會影響整個家庭；他若死去，反而可能使家庭恢復安寧。緬甸有句諺語：「一棵有用的巨樹，是萬鳥的歸依處。」
中國聖賢具有智慧的社會觀，令人讚歎。他們的觀點與佛陀關於世間事務的教導有許多相似之處。他們很早便知道，道德與倫理教育是社會善良、健全發展的根本，甚至強調應從家庭開始，因為父母是孩子最初的老師，而孩子的心起初純潔天真。
因此，父母很容易依自己所希望的方向教導、訓練孩子；他們能把孩子教養成賢者，也能把他教養成罪犯。人生中只有兩類人：具有道德、倫理準則與價值觀者，以及不具備這些的人；兩者的生活有如天地之隔。得生為人有兩項責任：成辦自利與利他，巴利語分別稱為 "attahita" 與 "parahita"。
佛陀依這兩項責任，把人分為四類：
1. 只利益自己，不利益他人；
2. 只利益他人，不利益自己；
3. 既不利益自己，也不利益他人；
4. 既利益自己，也利益他人。
第三種人最差，兼具自利與利他者最好。不能成辦自利，也就不能成辦利他；惡人無法使他人變善。「保護自己，即保護他人。」《相應部》SN 47.19〈色陀迦經〉。只利益自己卻傷害他人，也並不好。今日社會上，這類營商與賺錢方式比從前更多，例如在農作物、水果與蔬菜上使用農藥。
煙草與酒類業賺取鉅款，同時也以健康問題、社會問題等傷害許多人。這類事情說之不盡；然而，這些人為了短暫的欲樂，從不思考自己無法逃避的行為果報。消費者愈多，賺到的錢愈多，但日後必須償付的業果也愈大、愈沉重；他們就像舔舐利刃上的蜂蜜。
我們首先應利益自己，再幫助他人。佛陀與菩薩是為自他福祉而出現於世間的聖者；慈善家也屬於這一類，所以變得愈來愈富有。巴利語 "hita" 意指使善果生起的良好條件，"sukha" 意指幸福，也就是 "hita" 所生的結果。
因此，人們應為自己與他人的幸福果報創造良好條件 （hita)。中國聖賢的教育制度正為此目的而設；中國文明與文化歷經三千多年而延續至今，這些制度是主要因素之一。政府的一些計畫與規劃，也是 "hita" 的好例子。父母也必須為孩子創造良好條件，使其培育道德、倫理與美德。成為善良、有德之人，比成為受過高等教育的富人更重要；世間多數問題來自愚人，而非智者與有德者。
有些父母不教導、訓練孩子成為善良有德之人，只為他們留下遺產；缺少道德基礎，結果往往不好。有些父母只在良好教育——此處指謀生技能——財富與好工作等方面創造條件，卻沒有為孩子的心創造良好條件，所以其中一些孩子也沒有好結局。良好條件就像良好天候。
因此，古時一些德高望重的僧人在著作結尾，會祝願、祈禱風調雨順，以免乾旱與其他災害，使人類與其他動物得以生存。每位政治人物 —— 領袖 —— 經濟學家與科學家，都應慎重看待這些要點。我們的色法世界 —— 身體與自然界、地球 —— 依賴四種良好條件：業（行為）、心（心理狀態）、時節（氣候）與食。
如果人類繼續像今日這樣愚昧地行事，便會出現更多災難、危險與痛苦。人類想受苦、受折磨嗎？我希望不是。因此，所有父母與政府都必須為孩子與人民創造良好條件。佛陀正為此原因與目的出現於世。他不像其他信仰的上帝與諸神：人們因恐懼而崇拜他們、依賴其力量；做錯事時，只要懺悔便可獲得寬恕；上帝具有保護與賜福的力量。
如此便與自己的力量無關，只依賴外在力量，所以人的才智、知識與做事能力會變得遲鈍、停滯。對人而言，善欲 （chanda)、精進 （viriya) 與慧 （paññā) —— 明辨與洞察 —— 都十分重要。佛陀只是給予準則、指出道路；他教人增長、培育自身的善法與智慧，制止、防止自己造作不善。人人都有內在力量，必須依靠它們；這些力量就是良好條件 （hita)。
我們絕不應忘記這些力量，而應不斷增長、培育。它們是信 （saddhā)、戒 （sīla)、聞 （suta)、捨 （cāga) 與慧 （paññā)，是人人內在的力量與良好條件。具備這些殊勝條件或品格的人，今生與來世都會獲得世間的福運與幸福。這些內在力量或良好條件又稱為「聖增長」。佛陀也曾說，具備這些品格並履行本分的人，所發的願望都能成就。
這些內在力量就是良好條件 （hita)，人人都應培育；如此我們才會獲得幸福與安寧。了解這些道理 —— 尤其是佛陀的教導 —— 我們所走的善道便會清楚、正直。在人間，無論做什麼，主要的正確準則都是：應做與不應做、適宜與不適宜、有益與有害等。
歸納這些相對的事物，法只有兩類：善法與不善法 （kusala、akusala)；其餘只是人的見解。我們真正應畏懼的是不善事與不善法，而非其他事物。例如，多數人畏懼地獄，卻不畏懼不善行與不善法。忿怒、仇恨與惡意對自他都十分危險、有害；由此造作的惡業會導向地獄趣。
思惟、反省善法與不善法，以及相關行為的過患與利益，是人類進步、發展之因；過患與利益的巴利語分別是 "ādīnava" 與 "ānisaṁsa"。四念住中的第一項是身隨觀，其中有一節談正念與正知 （sati-sampajañña)。義註把正知解釋為四個方面，前兩項是目的正知與適宜正知。
這些都與上述內容相關。
—— 受持離：受持並守護戒
人生有時會遭逢困難，不知如何處理。身處這種情況，多數人會跟隨大多數人的作法；雖然知道並不適宜，仍然照做，於是只是不斷重犯同一錯誤。今日這種思維頗為普遍：人不能運用自己的知識作出判斷，只會隨從一般人，卻不知道世間愚者多於智者。一位比丘尼曾說過一件事。
有一次她搭火車旅行，遇到一名基督徒。那人對她說，他也相信業法則；可是今日多數人都以不合倫理的方式行事，大家只得跟隨，他也無能為力。這番話非常錯誤，其中有兩項錯誤。業法則與造物主是兩種不同的見解：相信造物主者不接受業法則，反之亦然；其中一項若正確，另一項便錯誤。他若真相信業法則，就不會跟隨傷害自他的作法。我們必須處理生計與家庭事務，但同時也應盡力遠離、戒除惡行。
以下故事說的是戒除不善行。斯里蘭卡有一名男子從一位比丘受持五戒，帶著牛到森林取柴。後來牛走失了，他四處尋找，意外遇上一條巨蟒；巨蟒纏住他的身體，他便想用手中的刀斬斷蛇頭。這時，他想起自己曾受持五戒，前後省念了三次。
第三次省念後，他決意不殺巨蟒，把刀丟開。由於他的戒清淨與心力，巨蟒鬆開他，逕自離去。慚 （hiri) 與愧 （ottappa) 是防止人造惡的重要心所，也稱為「世間守護者」。它們並非一般的羞恥與恐懼，而含有智慧，也包括在七聖財中。具備這兩種品格的人，便能成就遠離並戒除惡行這項吉祥。
18. Avoiding, abstaining from evil
__ Avoiding and abstaining are in Pali āratī and viratī, respectively. Avoiding is the matter of the mind, and abstaining is the matter of speech and bodily action. Avoiding evil means even not thinking about evil or unwholesome things with the mind. Speech and bodily action come from the thinking mind that mind is more important of the 3.
In one sutta of the Buddha (discourse), a monk wanted to go back to lay life. The reason was there were many rules for a monk to look after that difficulty for following it. The Buddha knew about it and asked him to look after one only. That was the mind. What is evil? Pāpā is a Pali word for evil. What are evil dhammas? The ten unwholesome dhammas are evils.
See the ten unwholesome courses of action in the 9th blessing-well mastered disciplines. In the ten unwholesome courses of action, three connect with the bodily actions, 4 with speech and 3 with the mind actions respectively. In this 18th protection with blessing, avoiding means not thinking about all the ten unwholesome dhammas.
There was a Dhamma talk by Sayadaw Dr. Nandamalarbhivamsa—The kammic results of misconducts, based on Ducaritavipāka Sutta. Here I will give the gist of this talk on the results of misconduct and the nature of kamma-actions. So that people will know how much importance the protection with the blessing of avoiding, abstaining from evils. Actions, after done, can give the results for many world aeons. The resultant energy of the action and its quality will not disappear.
The volition-cetana or mental factor has disappeared, and the energy is leaving behind and following with the mind process. It cannot be seen. The power of energy able to perform things. As an example, some of the lessons we learned at a young age did not disappear.
Good conduct-sucaritta or wholesome dhamma is like medicine. Misconduct-ducaritta or unwholesome dhamma is like a disease. Wholesome dhamma removes unwholesome dhamma, e.g. see Ven. Angulimāla’s story. It is good to know these things so that people can avoid and abstain from evils. If not people will make mistakes again and again and becoming worse. This discourse of the Buddha was from the Aṅguttara Nikāya. It was mentioned eight factors—the eight misconducts.
(1) The taking of life-when indulged in, developed, and pursued leads to hell, leads to rebirth as a common animal, leads to the realm of hungry shades. The slightest of all the results coming from the talking of life is, when one becomes a human being, it leads to a short life span.
(2) Stealing—leads to hell, rebirth as a common animal, to the realm of hungry shades (ghosts). When one becomes a human being, the slightest result of stealing is leading to the loss of one’s wealth.
(3) Illicit sexual behavior-leads to hell, rebirth as a common animal, to the realm of hungry ghosts. When one becomes a human being, the slightest result of illicit sexual behavior is leading to rivalry and revenge.
(4) Telling falsehoods—to hell, rebirth as animal and ghost. When it becomes a human being, it leads to being falsely accused.
(5) Divisive tale-bearing-to hell, rebirth as animal and ghost. When it becomes a human being, it leads to the breaking of one’s friendships.
(6) Harsh speech—to hell rebirth as animal and ghost. When it becomes a human being, it leads to unappealing sounds.
(7) Frivolous chattering—to hell, rebirth as animal and ghost. When it becomes a human being, it leads to words that are not worth taking to heart
(8) The drinking of fermented and distilled liquors—to hell, rebirth……, it leads to mental derangement.
__ In the ten unwholesome courses of action, not included the drinking of fermented and distilled liquors. Therefore some think that it is wholesome. But in this sutta, the Buddha included in the misconduct-ducaritta and also in the five precepts.
Although it does not include in the ten unwholesome actions directly, count it with the misconduct of illicit sexual behavior. Because in the five sensual pleasures, alcoholic drinks are connecting with taste. Therefore count it with illicit sexual behavior. Ducaritta-misconduct means all the bad/not good behaviors.
To fulfill misconduct, there are five factors included. As an example for talking life:
(1) Must be a living being
(2) Knowing that it is a living being
(3) Has the intention(volition) to kill
(4) Commit the action of killing
(5) Has been killed.
Doing an action, there are many stages; beginning, many times, a lot or again and again. And then become a habit, and later a character. In the beginning, you take drugs. Sometimes later, the drugs take you. And then put you in the jail, becomes a criminal. Sometimes we are doing things without intention. This intentional/volitional killing can fall into hell. After freeing from hell and born as an animal. After death as an animal and born as a hungry ghost (peta). The slightest of its result is when it becomes a human being has a short life span.
For stealing: The slightest result is the loss of one’s wealth.
For illicit sexual behaviors: The slightest result is hating by others and has many enemies.
For telling falsehoods: The slightest result is being falsely accused and arrested.
For decisive tale-bearing: The slightest result is breaking of one’s friendships and family break up. These things happen very often.
For harsh speech: The slightest result is not hearing about pleasant and happy things and matters.
For frivolous chattering/useless and meaningless: The slightest result is no one talking his words to heart or accepting what has said.
For drinking of fermented and distilled liquors: The slightest result is leading to mental derangement or becomes a dull and stupid person.
As a human being, it is very important to understand the analysis of action. Because the human world is a place where a living being has more chances than any other existences to cultivate goodness. There was a sutta in the Majjima Nikāya on the analysis of action; Cūla-Kammavibhaṅga Sutta(Sutta no.135). It is worthwhile to study it for avoiding and abstaining from evils and performing goodness.
Therefore human existence is a precious birth and should use it properly and skillfully. If not with this precious existence can do a lot of evil deeds will suffer here and after. Also, the nature of mind is difficult to control, and it takes an interest in unwholesome matters and sensual pleasure.
There are three ways of abstaining from evils(virati).
(1) Sampatta-virati: abstaining from evils by controlling one’s mind when an encounter with a situation.
(2) Sammadana-virati: undertaking the precepts and looking after it.
(3) Samucheda-virati: perfect or noble abstaining of the noble beings (ariyas) from stream enterer to arahant.
Because they had already eradicated defilement (kilesa) related to evil deeds, with Path and Fruit Knowledge.
(1) Sampatta-virati:
__ There was a story in Sri Lanka related to sampatta-virati. There were two brothers, and one day, their mother was sick. So they invited a doctor to treat her. He told them a prescription which could cure her illness. That was to eat fresh rabbit meat. The younger brother went to the field to look for rabbits. After sometimes he saw a rabbit was eating the young rice crops. The rabbit, after seeing him and in fright, ran for its life. He was chasing the rabbit and at last its legs entangled in creepers.
When he caught the poor lovely animal, and it was trembling with fear. He had a strong sympathetic feeling to the rabbit and could not take its life. Therefore he released the poor creature and decided to go back home. His elder bother learned what had happened and scolded him for not concerning their mother’s illness.
To please his brother, he decided to use the Dhamma of truth to cure his mother. He made the following asseveration of truth. “In my whole life, I have never been killed an animal intentionally.” Here there were two factors; his sīla was pure, and the asseveration which he made was also true. After repeating the asseveration of truth for three times and the mother was cured.
__ In the world, nearly everyone encounters unavoidable difficulty and problem, e.g., doing unwholesome matter for livelihood. When encounter problems, it is very important to use the right way or method. If not, it becomes more confusing or worse. (e.g., the 2011 year of the Syrian Civil war was a great tragedy). Therefore world leaders and governments should contemplate this point very carefully. In the beginning, by solving the problem in an unwholesome way, it seems to be solved the problem for a while. Later it becomes worse and chaotic. Because the purpose was overcoming it instantly. But it is also like collecting the unwholesome kammic results.
These points are very important to consider and contemplate. There was a very good Dhamma talk by Sayadaw Dr. Nandamalarbhivamsa on the unwholesome and wholesome dhammas. In there has many valuable points to contemplate and follow accordingly by everyone. This section also about-avoiding and abstaining from evil deeds. Therefore Sayadaw’s talk will help us to achieve this very important protection with a blessing. Here I will give a gist of it only.
__ Whatever thing we are doing, this must be a wholesome matter. This was taught by the Buddha. By doing wholesome action, someone gains a valuable thing. Wholesome dhamma is not easy to arise. It needs the causes for it to arise. With its arising and one will get the good result of natural energy (kammic wholesome energy).
This is the view of Buddha and noble beings (ariyas). But worldlings do not see in this way. They only want to gain wealth and fortunes. For them, wealth and fortunes are greater than wholesome merits. But the Buddha saw it oppositely because it gave a longtime result.
To attain wealth and fortunes also good, but it has a short life span, and we get it only for one life. Wholesome merits give the results of for this life and next life until the end of saṁsāra.
The Buddha was always thinking about for this life and next life, i.e., seeing both sides. For permanence and short term; we should choose the permanent results. If we got both, then it is better. If not, then just choose the permanent one. The Buddha always encouraged us to have mindfulness with contemplation. With this, we will find out the answers and can solve the problems. If seeing things superficially, we cannot see it clearly or penetrate it.
This is the case with most world leaders and governments, economists, and scientists. Therefore they create a lot of human problems and environmental pollutions in today world. Whatever matter must contemplate and reflect carefully and wisely. We-human beings should have the kinds of education with discernment and wisdom, which can discern cause and effect, good or bad, wholesome or unwholesome, long term and short term. Most human beings nowadays are lacking in these qualities.
These are the results of wrong educations which clouded the mind. The shining nature of the mind buried underneath of greed, hatred, and delusion, which make the mind darker and darker. Wholesome kinds of education are valuable and priceless treasures. Buddhists should not waste their precious lives and times. With wise contemplation and reflection do what should be done to pass our lives is the best way. In one sutta, the Buddha reminded his followers and disciples as follow.
“The days and nights are relentlessly passing, how well am I spending my time? This should be reflected upon again and again.”
Do we ever reflect how we spend our times every day, every month and every year? Without contemplation, no answer will come out. With it will find out the answer and doing thing accordingly. It is like a business matter, has to reflect very often on loss and profit, but very few reflect with life. Therefore most people do not know about loss and profit in life. Without any answer could not change the way of life. With contemplation in economics can change the way, system, and method.
Everyone wants to be:
(1) long life
(2) healthy
(3) happiness and
(4) fulfilled one’s wishes.
A life with these four factors can be called successful enough. But the Buddha mentioned more than that. Is long life good for everyone? Someone in life has a lot of misconducts and demerits with longer life means more misconducts and demerits. Like a war going on longer and more sufferings and deaths (see, the Syrian Civil War). It is more harmful to this person in his long life. Someone (e.g., a miner) like digging a pit; with more digging, it becomes deeper and more dangerous. What the Buddha taught was always true. It is about natural law-cause and effect, without time limits. Only we do not know it yet. There was a verse in the Dhammapada worth for contemplation.
The Buddha was comparing two long-lived persons. One is no sīla and going his life with unwholesome matters. The other is the opposite nature. A life without sīla and with misconducts like a pit with the continuous digging becomes deeper. With sīla and merits is like building a high wall, with continuous construction, it becomes higher and higher. Therefore for the second person, his long life is better.
So, the verse said: “A life with merits one day is better than a life with demerits for 100 years.” Their values are quite different. For a fool, his life also affects others (surroundings). According to the law of action, everything that one has done is responsible for oneself.
But it also affects the surroundings. A bad son creates sufferings for the whole family. A good son brings happiness to the whole family. But his path of life is nothing to do with the family. Therefore as long as a fool life with demerits effects the whole family. If he dies will bring peace to the family. A gigantic useful tree is a refuge for 10,000 birds. (A Burmese Saying)
It is amazing to know the wise social views of Chinese sages. There were many similarities between them and the teachings of the Buddha (i.e., on the worldly matters). They knew a long time ago that moral and ethical education was fundamentally important for goodness and wholesome developments in societies.
Even they emphasized it to start with the family. Because parents are the first teachers of a child and their mind is pure and innocent in the beginning. Therefore the parents are easy to teach and train them whatever directions they want them to be. Parents can teach and train a child to become a sage or a criminal.
__ In life, There are only two kinds of persons; someone with moral, ethical standard and value and someone without them. Their lives are far away to each other, as sky and earth. Attaining a human existence has two duties; performing the duty of one’s welfare and others. In Pali language: These are called attahita and parahita. Based on these two duties, Buddha divided human beings into four groups. These were:
(1) Only for oneself and not for others
(2) Only for others and not for oneself.
(3) Not for oneself and others.
(4) For oneself and others (both).
The 3rd person is the worst of all. A person with attahita and parahita is the best. Without attahita, and cannot has parahita. A bad person cannot make people good. (By protecting oneself, one protects others – Sedaka Sutta, Saṁyutta Nikāya). By benefitting oneself and harming others is also not good.
Nowadays, in societies, this kind of businesses and making money is more than before, e.g., using pesticides in crops, fruits, vegetables, etc.
Tobacco and alcoholic businesses are making a lot of money and harming a lot of people with health problems, social problems, etc. There is no end to mention these things. But these people never think about their actions which they cannot escape for a short term sensual pleasures. With more consumers and make more money, but the kammic results they have to pay are greater and heavier (They are like licking the honey on the razor blade).
First, we should benefit oneself and later to help others. Buddha and bodhisattas were noble beings who arose in the world for their welfare and others. Philanthropists are also in this group. Therefore they are becoming richer and richer. The Pali word-hita means good conditions for good results to arise. Sukha-means happiness, the result of hita.
Therefore people should create good conditions (hita) for the happy results of oneself and others. The education systems of Chinese sages were for this purpose. Chinese civilization and culture survive for over 3000 years of history are one of the main factors from these systems. Some government projects and plannings are also a good example of hita. Parents are also must create good conditions (hita) for their children to develop in morality, ethics, and virtues. To become a good and virtuous person is more important than a highly educated and rich person. Most worldly problems come from the fools and not from the wise and virtuous people.
Some parents, instead of teaching or training them to become good and virtuous people they left inheritances for their children. Without moral foundations, some of these outcomes are not good. Some parents create good conditions such as good educations (here mean for livelihoods), (fortune) money and good jobs only but not for the mind. So some of these children also do not have good endings. Good conditions are like good weathers.
Therefore in the old days some highly venerable monks at the end of their treatises with wishes and prayers for good weather and rain. So that having good weather and rain no drought and other dangers. Then human beings and other animals can be survived. Every politician (leaders), economists and scientists should take these points very seriously. Our physical worlds (physical body and nature-earth) are depending on the four hitas-good conditions; action (deed and behavior), mind (mental states), weather (climates), and foods.
If human beings continue to act and behave foolishly and stupidly like nowadays, there will be more disasters, dangers, and sufferings to arise. Do human beings want to be suffered and distressed? I hope not. Therefore all parents and governments must create good conditions for their children and citizens.
__ The Buddha arose in this world for this reason and purpose. Not like the God and the gods of other faiths. They worship him with fear and rely on his power. If they do something wrong with confession is forgivable. God has the power of protecting and blessing.
There is nothing to do with one’s power and rely on outside power. Therefore one’s intelligence, knowledge, and ability to do things become blunt and stagnant. In human, the qualities of desire-wholesome desire (chanda), persistence(viriya) and intelligence/discrimination, discernment(paññā) are very important. The Buddha gave us the guidelines and showing ways only. He taught people to increase and develop their goodness and knowledge, stopped and prevented them not to do unwholesome matters.
Everyone has the inner powers and has to rely on them. These powers are good conditions(hita). We should never forget these powers and always increasing and developing them. These inner powers are : conviction(saddhā), virtue(sīla), learning(suta), generosity(caga) and discernment(paññā). These are the inner powers and as good conditions for everyone. Someone has these best conditions or qualities he/she will have worldly good fortunes and welfare in this life and afterlife.
These inner powers or good conditions are also called noble growth or spiritual growth. Even the Buddha mentioned that someone had these qualities and performing the duties, and then whatever wishes and inspirations he made could be fulfilled.
These inner powers are good conditions(hita). Everyone should develop these qualities. Only then we will get happiness and peace. By knowing these things (especially the teaching of the Buddha), the wholesome paths we walk are becoming clear and straight. In the human world whatever we are doing, the main points or right standards are: what should be done and what should not be done, what is suitable and what is not suitable, what is a benefit and what is harmful, etc.
All combine these opposites, then there are only two kinds of phenomena (dhamma)— wholesome and unwholesome (kusālā and akusālā). Others are only human’s views. We should be afraid of and fear of unwholesome things and matters, and not others. E.g., most people are afraid of and fear of hells, but not the unwholesome deeds and unwholesome dhamma. Anger, hatred, and ill-will are dangerous and very harmful to both. The result of evil deeds that come from them is leading to hell existences.
The contemplation and reflection of benefits and faults of wholesome and unwholesome dhammas and their actions are the cause of progress and development for the human race, in Pali—adinava, and anisamsa (fault and benefits). In the four satipatthāna sutta: The first one is body contemplation. There is a section called mindfulness and clear knowing-sati and sampajañña. The commentary commented on four aspects of clear knowledge or knowing. The first and second are purpose and suitability. These are connecting with what has mentioned above.
(1) Sammadana-viratti:
__ In human life, sometimes we can be encountered with difficulties and do not know how to deal with it. Most people in these kinds of situation and follow what the majority has done. Knowing that it is not suitable, but most people still doing it. Therefore they are just making the same mistake. Nowadays, this kind of thinking is quite common.
Not able to use one’s knowledge and decision and follow with the common people. But they do not know that in the world there one more fool than wise. There was an incident told by a bhiksuni.
One time she was traveling by train and met a Christian on it. The Christian said to her that he also believed in the law of kamma. But nowadays most people were doing things in unethical ways that we all had to follow suit. And he could not do anything about it. What he said was very wrong, and two mistakes in his words. The law of kamma and the Creator are two different views. Someone believes in the Creator will not accept the law of kamma, and vice versa. If one of them is right, then the other is wrong. If he believed in the law of kamma would not follow the ways of harming oneself and others. We have to deal with our livelihoods and family matters, but also try to avoid and abstain from evils at the same time.
The following story abstained from unwholesome action. In Sri Lanka, a man had undertaken the five precepts from a monk and went to the forest for fire woods with his ox. Later he lost the ox and was looking for it. Unexpectedly he encountered a boa constrictor, and it constricted his body. He was thinking of to cut off its head with the knife in his hand. And remembering of he had been undertaken the five precepts before and reflected on it for three times. After the last time, he resolved not taking the life of the boa and threw his knife away. Because of his pure sīla and mind power, the boa freed him and went away.
Hiri-sense of shame and ottappa-fear of wrongdoing are the important factors for preventing someone from doing evil actions. These dhammas are also called the guardians of the world. These are not ordinary kinds of shame and fear, and with the knowledge in it. These are also including in the seven noble treasures. Someone has these two qualities will complete with this blessing of avoiding and abstaining from evils.
吉祥經：以吉祥帶來的護佑 ｜ Maṅgala Sutta：Protection with Blessing
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Nalorakk
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19. 不飲酒與不使用麻醉物 ｜ Refraining from intoxicants
這是一件非常重要的事，每個人都需要加以思惟、反省。酗酒危害人類的歷史最為久遠，在某些社會甚至已成為一種文化。毒癮比酗酒更為嚴重，卻尚未成為人類文化。今日有些國家使某些毒品合法化；它們遲早也會成為人類文化。酗酒的危害雖不如毒癮嚴重，對社會造成的影響卻更廣泛、更複雜。
這裡所說的戒除麻醉品，是指戒除一切蒙蔽心智、使人不能清楚思考而作出愚昧行為的致醉物。這是社會中極其嚴重的問題之一，多數人卻不像看待吸菸問題那樣認真看待它。為什麼？因為他們不了解五戒，也不能辨明酗酒的危害。戒酒包括在五戒中，甚至可能是最危險的一戒；違犯此戒後，更容易違犯其他戒，因為心已不能分辨善惡、是非、合宜與不合宜等。
酗酒者會成為家庭及所處社會的禍患，通常在家中造成許多問題與不幸。因此，酗酒是社會中的嚴重問題，對家庭尤其如此。每個家庭都應妥善處理酗酒問題，才能擁有安定、幸福的家庭生活。酗酒所造成的人生痛苦與不幸，實在說之不盡。曾有一部關於酗酒的紀錄片，呈現它為社會帶來的痛苦與危險。
片中收集了世界各地醉漢與酗酒者的照片。從這些照片可以清楚看見酗酒為社會帶來的痛苦與危險。畫面令人厭惡，呈現醉漢無慚的舉止。人一旦喝醉，心便變得異常、失去控制，隨後可能作出任何傷害自他的惡事。
他們身為人的品格甚至低於動物。慚 (hiri) 與愧 (ottappa) 是防止人造惡的兩項重要心所，因此稱為「世間守護者」。醉漢或酗酒者無法具備這兩種品格，遂成為無慚 (ahirika)、無愧 (anottappa) 之人。
這會毀掉他自己以及家庭生活。我一生中見過許多這類人。有些男女因過去世的善業，今生有幸遇見好人為配偶；但他們今生所造的業——惡行——並不好，最後落得悲慘下場。由於結交沒有道德與教養的惡友，他們成為酗酒者、吸毒者或賭徒等，不但影響自己的一生，也殃及家人。
夫妻若都沒有道德，家庭生活會更加糟糕。丈夫即使很壞，只要有一位好妻子、好母親，家庭仍可受到保護；但若妻子或母親很壞，家庭生活便會毀掉。我曾在社會中見過這兩類家庭。
2008 年，英國發生一宗悲劇。一名男子與一名女子生有一子，不久便分開。男子離開兒子與孩子的母親；我不知道兩人分開的原因。無論如何，那名女子是吸毒者，後來與另一名同樣吸毒的男子同住。
那名小男孩稱為「P 寶寶」，新聞媒體沒有公布他的真名。P 寶寶遭吸毒者折磨了一段時間，不久便因多處受傷而死。殘酷的母親與男友都遭逮捕，這則悲訊震驚眾人。世上有許多關於酗酒——包括毒癮與吸毒者——的問題與悲劇。許多社會問題都是愚昧、愚癡的人所造成；這些人為的痛苦原本不必發生。
人們若具有良好的道德準則與教育，而且教育從家庭開始，許多問題都可避免。人人若充分了解業法則，並依這項自然法則生活，人生便會更加美好、愉快。然而，多數人對它一無所知，只依賴外在力量，因而造作許多不善事；之後又不誠實地把責任推給他人或外在力量，不能解決、克服自己的問題。每個故事 —— 無論好壞、苦樂、愉快或不愉快 —— 都有值得我們學習的教訓。自然界的事物，如水、蓮花、日出與日落，也能教導我們許多寶貴道理。以下要說兩個真人真事，主角分別是一男一女，兩人都是酗酒者。
這兩件事呈現酗酒如何摧毀人的一生，以及過去世善業所帶來的果報。加以思惟，我們便可從中學到寶貴教訓。男子因癌症去世時已六十多歲。他出生於二十世紀初的一個佛教國家，家庭卻不是佛教徒；只受過中學教育，但以木匠為業，頗有名氣，收入也不錯。年輕時，他在安排之下與一名年輕女子成婚。
婚姻是男女之間最重要的事。他在這方面非常幸運，娶到一位盡責的妻子。她不僅是盡責的家庭主婦，也是孩子們的好母親。好妻子、好母親從何而來？毫無疑問，兩者都是好女兒日後的成果。她雖像那一代多數婦女一樣沒有受過多少教育，作為女兒、妻子與母親，卻具有高尚品格。
依中國古代的準則，她是一位完美的女性。她善解人意，面對家庭生活中的痛苦與困難，具有極大的忍耐力。我們或許以為這對夫妻會有幸福的家庭生活，兩人之間卻有一個真正而殘酷的敵人：酗酒。它毀了這名男子的一生。其實他本性善良、聰明而富有創意；不喝酒時，是個非常好的人。
喝醉後，他卻像個瘋子。他生活在佛教徒之中，始終沒有成為佛教徒。由於受到好母親保護，孩子們也都很好，其中一些人成為佛法修行者。他在謀生、賺錢方面相當成功，但早年大部分收入都浪費在酒與賭博上。他醉酒時的舉止，尤其是言語，日復一日造作許多惡業。
六十多歲時，他罹患末期癌症，最後在醫院昏迷中去世；這是不善趣投生的徵兆。他的妻子則因品德與善行而仍然健在、身體健康，將近百歲。
我們可以從第四、第五與第六項吉祥省察這名男子的一生：居住於適宜處、過去曾修福、正確引導自己。他今生具足第四與第五項吉祥，最大的錯誤卻是沒有正確引導自己。
最後，他以衰敗結束一生。我們即使在過去世造有許多善業，今生若錯誤運用其果報，也會像這名男子一樣落入悲慘境地；未來在輪迴中的生命也不會好。
第二個故事說的是一名中年婦女。她是臺灣一個小部落的族人，族中多數人都有酗酒的歷史。在我看來，這似乎源於他們的文化背景，因為我曾看見許多人從老到少、從祖父母到孫兒女都經常飲酒。生長於這種文化背景，她雖住在這座發達的島嶼，卻沒有受過多少教育，年幼時也沒有接受道德準則方面的教育。
這一點可從她的言行清楚看出，但她有過去世所造的善業，因而嫁給一名善良、生活安定的年長華人男子。她若有道德準則並戒除酗酒，無疑會有幸福的家庭生活。然而，她為這名男子生下孩子後，兩人最後仍然分開。如今她生活悲慘，又造作許多惡業。
在這兩則真人真事中，男子的一生尤其值得思惟。他有過去世帶來的很好善業，身為人，其進步所需的條件並無欠缺，卻有兩項弱點：一是沒有像妻子那樣接受道德教育；另一個導致衰敗的重要原因，是結交惡友。他也很善於交友，其中一些朋友受過教育、社會地位很高；他卻很少親近這些好人，也沒有從他們身上學到什麼。平日相伴的都是酗酒者，他總是免費供酒給他們。
《吉祥經》第一項具有保護作用的吉祥就是「不親近愚人」。佛陀的教導完全真實；缺少第一項吉祥，也會缺少其他吉祥。他雖有許多機會，卻從不親近宗教人士。一切人類問題與痛苦都由愚人造成，而非智者，因此他浪費了寶貴人身與良機。世上可見許多這類人，其中有些是政府領袖與富人。
他們不把政治權力與財富用來利益他人，反而造作惡業，使自己未來墮入惡趣，遭受許多痛苦與悲慘。飲酒在某些部落與山地民族中形同文化，他們從不視之為有害或不善；世界各地也有許多人認為飲酒沒有什麼不對。
因此，酒類與香菸成為獲利甚豐的生意。我曾遇過許多醉漢與酗酒者，卻從未見過有人因而在人生中有所進步；即使原本具備良好品格，也會被酗酒敗壞。佛陀曾說，有四件事使比丘不能顯耀：金錢、女人、邪命與酗酒——即各種麻醉品。
與麻醉品有關的六種過失是：
．損失財富；
．引發爭吵與鬥毆；
．招致疾病；
．名聲敗壞；
．對惡行無慚無愧；
．想、記憶與知識減弱。
1. 損失財富
人在麻醉品影響下會變得放逸 (pamāda)、疏忽，因此容易造作不善業；品行不端者若又受到麻醉品影響，惡行便會愈來愈多。不放逸 (appamāda) 意為不疏忽，以正念 (sati) 為代表。不放逸並非普通的注意，而是不忘善法與善行，時時尋找行善的機會。
所以，不放逸不易生起，必須加以培育；佛陀因此教導四念住。沒有正念，智慧便不能生起。有一則本生故事提醒我們，麻醉品的第一項過失是損失財富。菩薩有一世生為人，育有一子；他死後投生為天王帝釋，並曾為兒子留下一些財產。
兒子卻不做任何工作，只花用父親留下的錢。菩薩仍強烈牽掛人間的兒子；兒子在父親不在後成為酗酒者，所以他下到人間，送給兒子一只能滿足願望的神奇陶罐。兒子只要許願，再把手伸入罐中，便能取得所想要的物品。他叮囑兒子小心保管，切勿打破陶罐。
一天，兒子喝得酩酊大醉，把神奇陶罐拋向空中，再於落下時接住，藉此玩樂。有一次未能接住，陶罐掉在地上摔成碎片。後來他變得十分貧困，悲慘地死去。世上有些人擁有權力、財富與高等教育，卻因酗酒或毒癮而在日後毀掉一生，如同菩薩的愚子。
2. 引發爭吵與鬥毆
這項過失在醉酒者身上十分常見。有些人喝醉後喧鬧、笨拙而愚昧，像瘋子一般喋喋不休、毫無分寸；他們盲目說話、行事，形同侮辱他人，因而引發爭吵與鬥毆。有些醉漢平時性情很好。
喝醉後，他們卻侮辱他人、毆打妻子。人們可以耐心對待瘋人，卻無法容忍醉漢，所以醉漢會樹敵，為自己招來危險。這些爭吵與鬥毆有時導致犯罪、殺人，從而毀掉他們的一生。
3. 招致疾病
麻醉品常引發的疾病是癌症。經常飲用酒類與烈酒，會大幅提高食道——從咽喉至胃的部位——罹癌的風險；此外還有一些我不知道的疾病。它也可能導致精神錯亂或其他精神問題。我認識一個家庭，其中兩名孩子精神失常。父親酗酒，曾結婚兩次；他與第一任妻子生有一女一子，兒子畢業後找到一份合適工作。
後來，兒子精神失常，成為流落街頭的瘋人。這名男子與第二任妻子生有幾名孩子，其中長女十幾歲時也精神失常。業的運作有時非常奇特、不可思議。我對酒精過敏，也厭惡酗酒者與醉漢。
可是這一生中，我始終無法避開或遠離這些人，總會遇到他們，或住在他們附近。我過去世是否造過與麻醉品相關的業，例如曾以販賣麻醉品為生？
4. 名聲敗壞
一個人若以酗酒著稱，或有酗酒史，便無人信任；他很難找到工作，也無人願意雇用。惡名還會影響家人，不但本人受人輕視，家人也同樣受到輕視。我相信良好家庭不會讓兒女與酗酒家庭結親；他們會迴避、遠離這種家庭。
良好聲譽對一個人在社會中進步、朝正確方向發展非常重要。佛陀親自勸勉人們親近智者，不親近愚人，因為人的問題、痛苦與危險來自愚人，而非智者。因此，善人或智者絕不會主動親近名聲惡劣的人。
這種人也就沒有改過的機會，人生不能朝正確方向進步、發展；只有惡人為了造惡而接近他，使其一生變得愈來愈黑暗。我年輕時，曾聽佛教徒早晚在佛堂禮拜 (pūjā)。他們所發的願之一，是自己流轉諸有——即輪迴——時，永不遇見愚人，也不與愚人為伴。
當時我不能清楚理解其意。後來研讀《經藏》中的佛陀教法，才讚歎、欽佩佛陀的智慧。《經藏》記載許多人的生命故事；其中多是善人遇到惡人，或與惡人為伴，此後生活不曾好轉，總是陷入危險與問題，有時甚至毀掉一生。
考察人類歷史便會發現，黃金時代是人類具有良好道德準則的時期，例如中國周朝。閱讀、思惟佛陀關於這些問題的開示也十分重要。
其中包括《長部》DN 26〈轉輪聖王師子吼經〉。藉此，我們能理解今日世界的人類問題，以及未來可能出現的情形。
5. 對惡行無慚無愧
人即使心智正常，有時仍會造惡而不覺慚愧；對醉酒者而言，陷入惡行便更容易。醉酒時，他不能清楚思考，變得無知，因而愚昧、衝動地行事。有些人酒醉時犯下重罪，從此毀掉自己的一生。
因此，任何人都不應輕視麻醉品，就像不應輕視香菸。許多人看輕吸菸問題，然而香菸藉癌症殺害人類，是一大殺手；許多人卻仍供奉自己的殺手——麻醉品與香菸。他們何其愚昧！金錢得來不易，人人都須辛勤工作，最後卻把錢浪費掉，等於付錢請殺手殺害自己。比他們更加愚昧的，是靠這些有害物品賺錢的商人。
他們的業債沒有盡頭，必須在悲慘的生存界中償還。世上有許多愚人，把時間與金錢浪費在無用的事物上；這類人連常識也沒有。例如，把食物、麻醉品 —— 包括毒品 —— 與香菸三樣東西放在一名小男孩和一隻狗面前，男孩與狗會選哪一樣？又如饑荒時，若要人們從三者之中只能選一樣，人人都會選食物以維持生命。
我不認為酗酒者、吸毒者與吸菸者會在那時選擇其餘兩樣來維生。世界各地有許多類似的愚昧之事；有些愚人為了無用、無意義的事物而放棄健康與生命。我們應時常記得並提醒自己：慚 (hiri) 與愧 (ottappa) 是兩位「世間守護者」。
無慚 (ahirika) 與無愧 (anottappa) 則是世間的毀壞者。無慚、無愧使人失去道德與倫理準則，各種惡業因而生起，進而影響、改變氣候與自然環境；許多社會問題與自然災害接連出現，人的壽命也隨之縮短。可以確定，在這些不善條件下，人類不會有幸福、和平與和諧。
因此，凡希望獲得幸福、和平、和諧、健康與長壽者，都應培育道德價值與準則。有一則著名故事說，一位具有神通的比丘飲酒後，竟在佛陀面前作出無慚的舉動。一條威力強大的龍 (nāga) 在村中作亂，那伽達尊者具有神通，便前往以神通降伏牠。
村民為表示感恩與敬意，想供養所能想到的最好物品；幾名愚人提議供養村中最好的酒。當時佛陀尚未制定禁止比丘飲酒的學處。那伽達尊者托缽時，村民便供養他酒；他飲下許多，最後倒臥在村口。
一些比丘發現後，把他抬到佛陀面前，讓他的頭朝向世尊躺下；他卻翻轉身體，把雙腳朝向佛陀，表示不敬。佛陀便告訴眾比丘：那伽達從前具有神通，受人敬重；如今已無能為力，連一條水蛇也降伏不了。
佛陀於是制定禁止比丘飲酒的學處。從這件事可以看出，一個理智的人在麻醉品影響下會變得失去理智、不知恭敬，喪失所有良好品格；即使原有尊嚴，也會尊嚴盡失。
6. 想、記憶與知識減弱
知識與正念、想 (sati"、"saññā) 相關，這是辨識的力量。因此，酗酒者與醉漢會喪失明辨與智慧；即使原本聰明，心也會逐漸遲鈍，失去分辨善惡、合宜與不合宜等事物的能力。
舍利弗尊者在極久遠的一個過去世曾遭逢一場悲劇。那一世，他是一名國王，沉迷於麻醉品與肉食，每天用餐都必須有肉。有一天適逢布薩日，廚房裡的肉被狗吃掉；當天沒有人屠宰、販賣肉品，廚師只得向國王稟告。當時國王已酩酊大醉，腿上抱著小王子，王后也坐在一旁。
他突然像瘋子一般扭斷懷中嬰兒的脖子，再叫廚師把死去的嬰兒當作肉食。廚師嚇壞了，只得把嬰兒帶走，為他烹煮人肉。用餐後，國王沉沉睡去；醒來時醉意已消，想起自己的嬰兒，便叫王后把孩子帶來。
得知孩子的遭遇後，他生起極大悔恨、痛苦、悲傷。由於強烈厭惡麻醉品，他作出堅定決意 (adhiṭṭhāna)：從這一生開始，直至輪迴中的最後一生，永遠戒除這種有害之物。
麻醉品與毒品對心的影響確實極大。上文所說的 P 寶寶與小王子，分別遭吸毒者與酗酒者殺害；這似乎還比殺害父母稍輕。世上也有酗酒者、吸毒者殺害父母的事件，那是更加嚴重的情形。這些罪業都無法挽回；死後必定投生地獄。
麻醉品與毒品的問題、危險及後果，實在說之不盡。有些不善法、事物與行為一旦成為人類文化，惡行本身也會成為文化；這一切代表人的地位與尊嚴正在衰退。惡事、惡行成為文化後，許多人便會追隨、仿效，例如美國的酒類、毒品、吸菸與槍械文化，以及同性戀等。
依我親身接觸酗酒者的經驗，以及關於醉漢與酗酒的紀錄片，它為家庭、社會帶來的問題與危險極大。看見這一切悲慘事物，會使人感到陰鬱、厭惡，就如看見老鼠、蟑螂及其環境。這也清楚說明佛陀為何把戒除麻醉品列入五戒。所有人不論背景、見解與信仰，都絕不應輕視佛陀所教的五戒。
這是自然法則，不是哲學，不源自思考或發明，也不是任何人強加的規定；它在整個宇宙中，無論何地、何時都永遠真實。真理是普遍的。天人以善業果報維生，所以比人類更明白善法與善行的利益。人類必須更多依靠自己的努力，卻不太重視福德。天人臨近死亡時，希望投生人間。
這是因為人間有更多修福的機會，而非因為他們喜愛人間。修積福業後，死後便可重返天界。有一部經說，天王帝釋下到人間供養大迦葉尊者，正是因為他在天界沒有修福的機會。讓我們戒除麻醉品，保護自己與他人，為家庭與社會帶來和平與幸福。此為最上吉祥。
19. Refraining from intoxicants
__ It is a very important matter need to contemplate and reflect by every human being. Alcoholism has the longest human history to harm the human race. In some societies, even it becomes a culture. Drug addiction is worse than alcoholism, but it is not becoming a human culture yet. Nowadays, some countries legalized some drugs that will also become a human culture sooner or later in the future. Alcoholism is less harmful than drug addictions, but its effects on societies are much wider and complicated.
Here refraining from intoxicants means all kinds of intoxicants which clouded the mind and cannot think clearly and behave foolishly. It is one of the very ill problems in societies. But the majority of people not taking it seriously like smoking problems. Why is that? Because they are in ignorance of the five precepts and no discernment in the harmfulness of alcoholism. It is including in the five precepts and may be the most dangerous one. If someone breaks this precept, there are more chances to break the others too. Because the mind cannot think good or bad, right or wrong, proper or improper, etc.
Alcoholics are the nuisances to their families and societies they lived in. They usually create a lot of problems and unhappiness in their families. Therefore a very ill and serious problem in societies, especially for families. Everyone in a family should tackle alcoholism successfully, and then will have a prosperous and happy family life. There is a lot to talk about life sufferings and unhappiness which come from alcoholism. There was a documentary film on alcoholism and the sufferings and dangers it brings to societies.
__ This was the collections of photographs around the world of drunkards and alcoholics. From all these photos we can see very clear of the sufferings and dangers alcoholism brings to societies. These pictures were very disgusting and representing the shameless behavior of drunkards. When someone is drunk, the mind is becoming abnormal and out of control. And then he can do any evil thing which brings harmfulness to oneself and others.
Even their standards as a human being are lower than animals. Hiri-sense of shame and ottappa-fear of wrongdoing are the two important factors for preventing someone from doing evil actions. Therefore these are called the guardians of the world. A drunkard or an alcoholic cannot have these two qualities. Then becomes shameless and not fear of wrongdoing—ahiri and anottappa.
These will destroy himself/herself and their family life. I had seen a lot of these people in my life. Some men and women because of their past lives of good kammas; in this life, they had the good chances to meet good people as their spouses. But their present lives’ of kammas (misconducts) were not good that they ended up with miseries. They became alcoholics, drug addicts, gamblers, etc.,
because of bad companions that did not have any moral, education. They did affect not only their own lives but also their family members. If both partners are immoral, the family lives are even worse. Even the husband is very bad, with a good wife or a mother, the family can be protected. But with a bad wife or mother, the family life is ruined. I had met both types of family in societies. In 2008, there was a tragic case in England. A man had a son with a woman. Not very long, they were separated.
The man left his son and the mother. I did not know the reason behind their separation. Anyhow she was a drug addict and lived with another man who was also a drug addict. The little boy was known as Baby P. In the news media not mentioned the real boy name. The Baby P was tortured by the drug addict for sometimes that not very long died with many injuries. The cruel mother and her boyfriend were arrested. This sad news was shocked by the people.
__ There were many stories in the world about alcoholism (included drug addiction and drug addicts), its problems and sad stories. A lot of social problems are made by foolish, stupid, and deluded people. Man-made sufferings are unnecessary to arise. If people have good moral standards and education which started from family life and many of these problems can be prevented.
If everyone has good knowledge/education on the law of kamma and following his/her life accordingly to natural law, life is quite enjoyable and better. But the majority are ignorant about it and rely on the outside power that they did a lot of unwholesome things and matters. And then dishonestly blame it on others and the outside power. They cannot solve their problems and overcome them. Every story, good or bad, suffering or happiness, pleasant or unpleasant, etc., has lessons to teach us. Even things in nature can teach us many valuable lessons, such as water, lotus flower, sunrise, sunset, etc.
Here I want to present two true stories; a man and a woman, both of them were alcoholics. It showed how alcoholism destroyed both lives and their good kammic results of past lives. With contemplation, we can learn valuable lessons from these incidents.
The man was over 60 years of age when he passed away with cancer. He was born at the beginning of the 20th century in a Buddhist country, but the family was not Buddhists. His education was only at the middle school level. But he was a well-known carpenter as a profession and had good incomes. As a young man married a young woman with an arranged marriage. Marriage is the most important matter between a man and a woman.
He was very lucky in this matter because he encountered a dutiful wife. His wife was not only dutiful as a housewife, but also a good mother to the children. From where a good wife and a good mother come from? Without a doubt that both were the outcome of a good daughter. Even though she was low educated like most women of her generation, she had high qualities as a good daughter, wife, and mother. A perfect woman, in accordance with the old Chinese standards.
She was a considerate person and had extreme patience and endurance with pains and difficulties in family life. We may think this couple had a happy family life. There was a real and cruel enemy between them; alcoholism. It destroyed the man life. In reality, he was a good person, intelligent, and had a creative mind. If he was not drunk and a very nice man.
After he had drunk and like a crazy person. He was living among Buddhists but never became a Buddhist. His children were also very good because under the protection of a good mother. Some of them became Buddhist practices. He was successful in his livelihood and making money, but most of them were wasted by drinks and gamblings (in his early life). His drunken behavior, especially speech, was creating a lot of bad deeds day in day out.
At the age of over 60, he was afflicted with terminal cancer and died in an unconscious mind state in the hospital, the sign of not a good rebirth. His wife because of her moral qualities and good deeds still alive, healthy, and nearly becomes a centenarian.
Here we can contemplate this man’s life what we have learned with the 4th, 5th & 6th blessings: living in a civilized land, having made merits in the past; directing oneself rightly. His present life was completed with the 4th & 5th blessings, but his great mistake was not directing oneself rightly.
At last ended his life with downfall. Even we had many good kammas in past lives & using them wrongly in this present life will end up with misery like this man. Also, our future lives in saṁsāra will be not good.
__ The second story was about a middle-aged woman. A tribal woman of a small tribe in Taiwan. Most of them have a history of alcoholism. It seems to me this came from their cultural background. Because I have seen many of them drink regularly from old to young ages, from grandparents to grandchildren.
From this kind of cultural background, she was a low educated woman in this developed island. She also did not has a moral standard and education from her young age.
This could be clearly justified from her behavior and deeds, but she had the good kamma from her past life. Because she married a Chinese old man who was good and had a secure life.
If she had the moral standards and gave up her alcoholism, it was no doubt that she would have a happy family life. After she was born a child to this old man and they ended up with separation. Now she is living a miserable life and doing a lot of evil deeds.
__ In these two true stories, the man’s life was worth contemplation. He had a very good kamma from his past lives. There was nothing lacking for his progress as a human, but he had two weak points. He did not have moral education like his wife. Another important cause for his downfall was an association with bad companions. But he also had the skill to make many friends; some were educated and high-class people.
He met these good people very rare and learned nothing from them. His usual companions were the alcoholics and always gave them free drinks. In the Maṅgala Sutta: The first blessing and protection are: not consorting with fools. What the Buddha taught was quite true. If someone lacks this first blessing, and then he/she will lack the others. He had never been consorting with religious people, even though he had many chances.
All human problems and sufferings were caused by fools and not by the wise. Therefore he had wasted his precious human birth and good chances. We could see this type of people in the world; some were government leaders and rich men. Instead of using their political powers and riches for the benefits of others, they created evil deeds which would send them to the lower worlds and a lot of sufferings and miseries in the future to come.
Drunkenness is like a culture in some tribal and hill tribe people. They never take it as harmful and unwholesome. Around the world, many people take alcohols as nothing wrong with them. Therefore alcohols and cigarettes are successful businesses and making a lot of money. I had been met a lot of people with drunkenness and alcoholism before but never seen anyone made progress in their life. Even originally if they had possessed good qualities which were spoiled with alcoholism.
Therefore the Buddha mentioned that there were four matters made a monk never shine. These were money, women, wrong livelihoods and alcoholism (all sorts of intoxicants)
__ There are 6 faults connecting with intoxicants;
(1) lost one’s wealth and fortune,
(2) leading to quarrels and fights,
(3) get diseases, illnesses,
(4) has bad reputation,
(5) without shame and fear to evil deeds,
(6) weaken in perception, memory, and knowledge.
(1) Lost one’s wealth and fortune
__ Because of intoxications, people become heedless (pamāda), or negligence. Therefore easy to commit unwholesome deeds/ acts. If an immortal person with intoxications, there will be more and more misconducts. Apamāda means non-negligence and represents mindfulness (sati). Apamāda is not ordinary mindfulness, not forget in wholesome dhamma and actions.
Always looking for doing good deeds. Therefore it is not easy to arise and has to be cultivated. So the Buddha taught the four foundations of mindfulness for us. Without mindfulness, knowledge cannot arise. There was a jataka story reminding us of the first fault of intoxicants—lost one’s wealth and fortune. In one of his lives as a human being, the bodhisatta had a son.
After he died and born as Sakka – the king of heaven. He had been left some wealth for his son. But he did not do any work and just spent the money left behind. The bodhisatta had a strong attachment to his human son, who became an alcoholic without him. So he came down to the human world and gave his human son a wish-fulfilling magic pot. If he wished something just put his hand inside the pot and he would get it. He warned his son to look after the magic pot carefully, and not let it broken.
One day he was quite drunk and playing with the magic pot by throwing it up in the air and catching it when it came down. At one point, he could not catch it and fell to the ground and broken into pieces. Later he was very poor and died with misery. In the world, some had powers, wealth, and highly educated. With alcoholism or drug addiction, later their lives were spoiled like the foolish son of the bodhisatta.
(2) Leading to quarrels and fights
__ This fault is very common with drunken people. Someone drunk has noisy, clumsy, and foolish behavior. When some are drunk, they like crazy people and talkative, without any sense. They are talking and doing things blindly that it like insulting people. Therefore it leads to quarrel and fights with others.
Some drunkards are very good nature when they are at normal times. After drunk, they are insulting people and beating their wives. People can be patience with a crazy person but not to drunkards. So they can create enemies and dangerous for themselves. These quarrels and fights sometimes lead to crimes and murders. And then it spoiled their whole life.
(3) Get disease and illness
__ The common illness caused by intoxicants is cancer. There are also some of them I do not know about it. It can also lead to mental derangement or mental problems. I had known a family who had two children with mental derangement. The father was an alcoholic and married two times. From their first wife, he had two children, a daughter, and a son. The son after graduated and had a proper job.
And later had mental derangement and became a crazy man on the street. From the second wife, the man had some children. The oldest daughter in her teens had mental derangement and became crazy. Sometimes the working of kamma is very strange and inconceivable. I am allergic to alcohols and have an aversion to alcoholics and drunkards.
But in my life, I can never run away or stay away from these people. Always encountered them and living near them. Did I have some kammas connected with intoxicants from my past lives? E.g., I was selling intoxicants as a livelihood, etc.
(4) Has a bad reputation
__ Someone has a reputation as an alcoholic or a history of alcoholism nobody trust him. He will have difficulty to find a job, and nobody wants to hire him. Their bad reputations also affect their families. Not only they are looking down by others also to their family members. I am sure a good family will not marry their children into an alcoholic family. They will shun them and stay away from them.A good reputation is very important in society to someone for progress and developing in the right direction.
The Buddha himself encourage to associate with the wise and not the fools. Because human problems, sufferings, and dangers come from the fools, not the wise. Therefore someone with a bad reputation will never approach by good or wise people. So, they will not have the chances to correct himself/herself. Because of that in their lives, they cannot progress and develop in the right direction. Only bad people will contact him/her for their evil deeds.
So his life will become more and darker. When I was young heard Buddhists doing morning and evening pujas (worshipping in a shrine room). One of the wishes they made in their prayers was wandering in existences (i.e., saṁsāra) never encountered and made companionship with the fools.
At that time, I did not understand the meanings very well and cleared. Later after studied the Buddha’s Teachings in the Suttanta Pitaka I was amazed and admired the wisdom of the Buddha. There were many stories in the pitaka mentioned some people life stories. Mostly good people encountered or made companionship with bad people, then their lives never became good, always in dangerous problems, and even sometimes spoiled their lives.
If we research, human history, golden ages were the period when human beings had good moral standards. (e.g., see the Chou Dynasty in China). It is also important to read and contemplate on the discourse of the Buddha, The Lion’s Roar on the Turning of the Wheel – Cakkavati – Sīhanāda Sutta (Sutta No. 26 – Dīgha Nikāya), on these matters. We will understand today human problems in the world and the future to come.
(5) Without shame and fear of evil deeds
__ Even people are in normal mind states, sometimes can do evil deeds without shame and fear. Therefore for a drunken person, it becomes easier to be in misconducts. Because in the drunken state, he cannot think clearly and become an ignorant person. So he is doing things foolishly and impulsively. Sometimes people in the drunken state commit heavy or serious crimes that which spoiled their whole lives. Therefore no one should take intoxicants as lightly as cigarettes.
Because many people take smoking lightly that it is the great killer to human as cancer. But still many are worshipping their killer-intoxicants and cigarettes. How much stupid these people are? Money is not easy to come by. Everyone has to work hard for it. And then wasting it or paid their killers to murder them. Many more foolish than these people are businessmen who make money with these harmful things. Their kamma debts will never end; they have to pay for it in the miserable states. There are many foolish people in the world wasting their times and money for useless things and matters.
Even these types of people do not have common sense. As an, e.g., there are three things; foods, intoxicant (including drugs) and cigarettes give to a young boy and a dog. Which one the boy and dog will choose? Another, e.g., during famine time, if you ask people to choose only one of the 3. All will choose foods for survivals. I do not think at that time alcoholics, and drug addicts (including smokers) will choose the others for their survivals. There are many things and matters with these kinds of stupidity going on around the world. Some foolish people give up their health and life for these kinds of useless and meaningless things and matters.
__ We should always remember and remind us that shame and fear of wrongdoing (hiri and ottappa) are the two guardians of the world. Without shame and fear of evil things (ahiri and anottappa) are the destroyers of the world. With ahiri and anottappa human beings do not have moral and moral standards. Therefore all sorts of evil deed and action arise. This effect and change the weather and natural environments.
And many social problems and natural disasters appear and human life span decreases. It is sure that with these kinds of unwholesome conditions, there will be no happiness, peace, and harmony among human beings. Therefore anyone desires for happiness, peace, harmony, health, long life should develop moral values and standards.
There was a well-known story of a monk who had psychic power and after drunk behaved shamelessly in front of the Buddha. There was a powerful dragon (nāga) made trouble in a village. Ven. Nagata who had psychic power went there and with his supernormal power, defeated the dragon.
Out of gratitude and respect villagers, there wanted to offer him the best thing they could think about. Some foolish men suggested the best alcohol in their village. At that time the Buddha not yet laid down the training rule of forbidding intoxicants for monks. In his alms-round, the villagers offered him alcohols. With a lot of consuming and he flattened out on the ground at the entrance of the village.
Some monks found him and carried him to the Buddha. After arriving there, they laid him down in front of the Buddha with his head towards the Blessed One. But he changed his position by turning his feet towards the Buddha. (a sign of disrespectful) Then the Buddha said to the monks that before Nagata had psychic power and people respected him. Now, he had none and even could not conquer a water snake.
The Buddha laid down the training rule of forbidding the monks to consume alcohols. From this incident, a sensible person became insensible and disrespectful and lost all his good qualities under the influence of intoxicants. Even a person with dignity becomes without any of them.
(6) Weaken in perception, memory, and knowledge
__ Knowledge is a connection between mindfulness and perception (sati and saññā). It is the power of perception. Therefore these people (alcoholics and drunkards) become without discernment and wisdom. Even with intelligent people, their minds slowly become dull and blunt. They do not have the power to distinguish good or bad, proper and not proper, etc.
There was a tragic story that happened in a very long distant past life of Ven. Sariputta. In one of his past lives, he was a king and addicted to intoxicants and meat. Every day he must take his meal with meat. One observant day (religious holiday) the meat in the kitchen was eaten by the dog. It was the day there is no shops were killing and selling meat. The cook had to inform the king about the incident. At the time he informed him, the king was very drunk with the baby prince on his laps and the queen also sat near him.
Suddenly like a crazy man, he killed the baby on his lap by twisting the neck then he asked the cook to use the dead baby as meat. The cook was so frightened that just took the baby away and cooked the human meat for him. After his meal, the king was fallen into sleep. After awakening from the sleep, and his drunkenness was gone. At that time, he remembered his baby son and asked the queen to bring the baby to him.
After knowing what was happening to the child, he had great remorse with pain, grief, and sorrow. With the strong hatred and aversion to intoxicants, he made the following strong resolution (adhitthāna) on giving up this harmful stuff forever. This was from this life onwards until his last life in saṁsāra.
__ Intoxicants and drugs affect one’s mind states is very great indeed. I have mentioned two stories above; baby P and baby prince, both of them were killed by the drug addict and alcoholic. These seem a little better than killing one’s parents. There were also stories of alcoholics, and drug addicts killed their parents. These were very worse cases. All these crimes cannot be corrected. After death, the destination of rebirths will be sure to hells. There is a lot to say about the problems, dangers, and result of intoxicants and drugs.
Some evil conducts even become human cultures when unwholesome dhammas, things, and matters become human cultures. All these represent the degeneration of human status and dignity. Evil things, matters, and deeds becoming a culture, then many people will follow and go after them, e.g., alcohols, drug, smoking, guns culture in the U.S, homosexuality, etc.
From my own experiences of encountering alcoholics and the documentary on alcoholics and alcoholism, the problems and dangers it brings to family and society are very great. By seeing all these miserable things and matters give you the sense of gloom and disgusting, like seeing rats and cockroaches and their surroundings. It was also very clear why the Buddha included the abstaining of intoxicants in the five precepts.
All human beings, whatever their backgrounds, views, and beliefs should never take the five precepts as insignificance and these were taught by the Buddha. It is the law of nature, not a philosophy, not come from thinking, invention, and imposed by someone. It will always true, anywhere at any place, anytime in the whole universe. Truth is universal.
Heavenly beings are depending on the results of their wholesome kammas, as their livelihoods. Therefore they understand the benefits of wholesome dhammas and actions more than human beings. Human beings have to rely on their efforts more than merits that they do not much appreciate it. When heavenly beings are near death, they want to take rebirths in the human world.
Because in the human world, they have more chances of making merits. Not because they like the human world. With merits after death and they return to heavenly existences. In a sutta, Sakka-the deva king came down to the earth offered foods to Ven. Mahā-kassapa was for this reason. Because he did not has the chance to make merit in Heaven. Let us refraining on intoxicants and protecting oneself and others. Let us bring peace and happiness to the family and society. This is the highest blessing.
這裡所說的戒除麻醉品，是指戒除一切蒙蔽心智、使人不能清楚思考而作出愚昧行為的致醉物。這是社會中極其嚴重的問題之一，多數人卻不像看待吸菸問題那樣認真看待它。為什麼？因為他們不了解五戒，也不能辨明酗酒的危害。戒酒包括在五戒中，甚至可能是最危險的一戒；違犯此戒後，更容易違犯其他戒，因為心已不能分辨善惡、是非、合宜與不合宜等。
酗酒者會成為家庭及所處社會的禍患，通常在家中造成許多問題與不幸。因此，酗酒是社會中的嚴重問題，對家庭尤其如此。每個家庭都應妥善處理酗酒問題，才能擁有安定、幸福的家庭生活。酗酒所造成的人生痛苦與不幸，實在說之不盡。曾有一部關於酗酒的紀錄片，呈現它為社會帶來的痛苦與危險。
片中收集了世界各地醉漢與酗酒者的照片。從這些照片可以清楚看見酗酒為社會帶來的痛苦與危險。畫面令人厭惡，呈現醉漢無慚的舉止。人一旦喝醉，心便變得異常、失去控制，隨後可能作出任何傷害自他的惡事。
他們身為人的品格甚至低於動物。慚 (hiri) 與愧 (ottappa) 是防止人造惡的兩項重要心所，因此稱為「世間守護者」。醉漢或酗酒者無法具備這兩種品格，遂成為無慚 (ahirika)、無愧 (anottappa) 之人。
這會毀掉他自己以及家庭生活。我一生中見過許多這類人。有些男女因過去世的善業，今生有幸遇見好人為配偶；但他們今生所造的業——惡行——並不好，最後落得悲慘下場。由於結交沒有道德與教養的惡友，他們成為酗酒者、吸毒者或賭徒等，不但影響自己的一生，也殃及家人。
夫妻若都沒有道德，家庭生活會更加糟糕。丈夫即使很壞，只要有一位好妻子、好母親，家庭仍可受到保護；但若妻子或母親很壞，家庭生活便會毀掉。我曾在社會中見過這兩類家庭。
2008 年，英國發生一宗悲劇。一名男子與一名女子生有一子，不久便分開。男子離開兒子與孩子的母親；我不知道兩人分開的原因。無論如何，那名女子是吸毒者，後來與另一名同樣吸毒的男子同住。
那名小男孩稱為「P 寶寶」，新聞媒體沒有公布他的真名。P 寶寶遭吸毒者折磨了一段時間，不久便因多處受傷而死。殘酷的母親與男友都遭逮捕，這則悲訊震驚眾人。世上有許多關於酗酒——包括毒癮與吸毒者——的問題與悲劇。許多社會問題都是愚昧、愚癡的人所造成；這些人為的痛苦原本不必發生。
人們若具有良好的道德準則與教育，而且教育從家庭開始，許多問題都可避免。人人若充分了解業法則，並依這項自然法則生活，人生便會更加美好、愉快。然而，多數人對它一無所知，只依賴外在力量，因而造作許多不善事；之後又不誠實地把責任推給他人或外在力量，不能解決、克服自己的問題。每個故事 —— 無論好壞、苦樂、愉快或不愉快 —— 都有值得我們學習的教訓。自然界的事物，如水、蓮花、日出與日落，也能教導我們許多寶貴道理。以下要說兩個真人真事，主角分別是一男一女，兩人都是酗酒者。
這兩件事呈現酗酒如何摧毀人的一生，以及過去世善業所帶來的果報。加以思惟，我們便可從中學到寶貴教訓。男子因癌症去世時已六十多歲。他出生於二十世紀初的一個佛教國家，家庭卻不是佛教徒；只受過中學教育，但以木匠為業，頗有名氣，收入也不錯。年輕時，他在安排之下與一名年輕女子成婚。
婚姻是男女之間最重要的事。他在這方面非常幸運，娶到一位盡責的妻子。她不僅是盡責的家庭主婦，也是孩子們的好母親。好妻子、好母親從何而來？毫無疑問，兩者都是好女兒日後的成果。她雖像那一代多數婦女一樣沒有受過多少教育，作為女兒、妻子與母親，卻具有高尚品格。
依中國古代的準則，她是一位完美的女性。她善解人意，面對家庭生活中的痛苦與困難，具有極大的忍耐力。我們或許以為這對夫妻會有幸福的家庭生活，兩人之間卻有一個真正而殘酷的敵人：酗酒。它毀了這名男子的一生。其實他本性善良、聰明而富有創意；不喝酒時，是個非常好的人。
喝醉後，他卻像個瘋子。他生活在佛教徒之中，始終沒有成為佛教徒。由於受到好母親保護，孩子們也都很好，其中一些人成為佛法修行者。他在謀生、賺錢方面相當成功，但早年大部分收入都浪費在酒與賭博上。他醉酒時的舉止，尤其是言語，日復一日造作許多惡業。
六十多歲時，他罹患末期癌症，最後在醫院昏迷中去世；這是不善趣投生的徵兆。他的妻子則因品德與善行而仍然健在、身體健康，將近百歲。
我們可以從第四、第五與第六項吉祥省察這名男子的一生：居住於適宜處、過去曾修福、正確引導自己。他今生具足第四與第五項吉祥，最大的錯誤卻是沒有正確引導自己。
最後，他以衰敗結束一生。我們即使在過去世造有許多善業，今生若錯誤運用其果報，也會像這名男子一樣落入悲慘境地；未來在輪迴中的生命也不會好。
第二個故事說的是一名中年婦女。她是臺灣一個小部落的族人，族中多數人都有酗酒的歷史。在我看來，這似乎源於他們的文化背景，因為我曾看見許多人從老到少、從祖父母到孫兒女都經常飲酒。生長於這種文化背景，她雖住在這座發達的島嶼，卻沒有受過多少教育，年幼時也沒有接受道德準則方面的教育。
這一點可從她的言行清楚看出，但她有過去世所造的善業，因而嫁給一名善良、生活安定的年長華人男子。她若有道德準則並戒除酗酒，無疑會有幸福的家庭生活。然而，她為這名男子生下孩子後，兩人最後仍然分開。如今她生活悲慘，又造作許多惡業。
在這兩則真人真事中，男子的一生尤其值得思惟。他有過去世帶來的很好善業，身為人，其進步所需的條件並無欠缺，卻有兩項弱點：一是沒有像妻子那樣接受道德教育；另一個導致衰敗的重要原因，是結交惡友。他也很善於交友，其中一些朋友受過教育、社會地位很高；他卻很少親近這些好人，也沒有從他們身上學到什麼。平日相伴的都是酗酒者，他總是免費供酒給他們。
《吉祥經》第一項具有保護作用的吉祥就是「不親近愚人」。佛陀的教導完全真實；缺少第一項吉祥，也會缺少其他吉祥。他雖有許多機會，卻從不親近宗教人士。一切人類問題與痛苦都由愚人造成，而非智者，因此他浪費了寶貴人身與良機。世上可見許多這類人，其中有些是政府領袖與富人。
他們不把政治權力與財富用來利益他人，反而造作惡業，使自己未來墮入惡趣，遭受許多痛苦與悲慘。飲酒在某些部落與山地民族中形同文化，他們從不視之為有害或不善；世界各地也有許多人認為飲酒沒有什麼不對。
因此，酒類與香菸成為獲利甚豐的生意。我曾遇過許多醉漢與酗酒者，卻從未見過有人因而在人生中有所進步；即使原本具備良好品格，也會被酗酒敗壞。佛陀曾說，有四件事使比丘不能顯耀：金錢、女人、邪命與酗酒——即各種麻醉品。
與麻醉品有關的六種過失是：
．損失財富；
．引發爭吵與鬥毆；
．招致疾病；
．名聲敗壞；
．對惡行無慚無愧；
．想、記憶與知識減弱。
1. 損失財富
人在麻醉品影響下會變得放逸 (pamāda)、疏忽，因此容易造作不善業；品行不端者若又受到麻醉品影響，惡行便會愈來愈多。不放逸 (appamāda) 意為不疏忽，以正念 (sati) 為代表。不放逸並非普通的注意，而是不忘善法與善行，時時尋找行善的機會。
所以，不放逸不易生起，必須加以培育；佛陀因此教導四念住。沒有正念，智慧便不能生起。有一則本生故事提醒我們，麻醉品的第一項過失是損失財富。菩薩有一世生為人，育有一子；他死後投生為天王帝釋，並曾為兒子留下一些財產。
兒子卻不做任何工作，只花用父親留下的錢。菩薩仍強烈牽掛人間的兒子；兒子在父親不在後成為酗酒者，所以他下到人間，送給兒子一只能滿足願望的神奇陶罐。兒子只要許願，再把手伸入罐中，便能取得所想要的物品。他叮囑兒子小心保管，切勿打破陶罐。
一天，兒子喝得酩酊大醉，把神奇陶罐拋向空中，再於落下時接住，藉此玩樂。有一次未能接住，陶罐掉在地上摔成碎片。後來他變得十分貧困，悲慘地死去。世上有些人擁有權力、財富與高等教育，卻因酗酒或毒癮而在日後毀掉一生，如同菩薩的愚子。
2. 引發爭吵與鬥毆
這項過失在醉酒者身上十分常見。有些人喝醉後喧鬧、笨拙而愚昧，像瘋子一般喋喋不休、毫無分寸；他們盲目說話、行事，形同侮辱他人，因而引發爭吵與鬥毆。有些醉漢平時性情很好。
喝醉後，他們卻侮辱他人、毆打妻子。人們可以耐心對待瘋人，卻無法容忍醉漢，所以醉漢會樹敵，為自己招來危險。這些爭吵與鬥毆有時導致犯罪、殺人，從而毀掉他們的一生。
3. 招致疾病
麻醉品常引發的疾病是癌症。經常飲用酒類與烈酒，會大幅提高食道——從咽喉至胃的部位——罹癌的風險；此外還有一些我不知道的疾病。它也可能導致精神錯亂或其他精神問題。我認識一個家庭，其中兩名孩子精神失常。父親酗酒，曾結婚兩次；他與第一任妻子生有一女一子，兒子畢業後找到一份合適工作。
後來，兒子精神失常，成為流落街頭的瘋人。這名男子與第二任妻子生有幾名孩子，其中長女十幾歲時也精神失常。業的運作有時非常奇特、不可思議。我對酒精過敏，也厭惡酗酒者與醉漢。
可是這一生中，我始終無法避開或遠離這些人，總會遇到他們，或住在他們附近。我過去世是否造過與麻醉品相關的業，例如曾以販賣麻醉品為生？
4. 名聲敗壞
一個人若以酗酒著稱，或有酗酒史，便無人信任；他很難找到工作，也無人願意雇用。惡名還會影響家人，不但本人受人輕視，家人也同樣受到輕視。我相信良好家庭不會讓兒女與酗酒家庭結親；他們會迴避、遠離這種家庭。
良好聲譽對一個人在社會中進步、朝正確方向發展非常重要。佛陀親自勸勉人們親近智者，不親近愚人，因為人的問題、痛苦與危險來自愚人，而非智者。因此，善人或智者絕不會主動親近名聲惡劣的人。
這種人也就沒有改過的機會，人生不能朝正確方向進步、發展；只有惡人為了造惡而接近他，使其一生變得愈來愈黑暗。我年輕時，曾聽佛教徒早晚在佛堂禮拜 (pūjā)。他們所發的願之一，是自己流轉諸有——即輪迴——時，永不遇見愚人，也不與愚人為伴。
當時我不能清楚理解其意。後來研讀《經藏》中的佛陀教法，才讚歎、欽佩佛陀的智慧。《經藏》記載許多人的生命故事；其中多是善人遇到惡人，或與惡人為伴，此後生活不曾好轉，總是陷入危險與問題，有時甚至毀掉一生。
考察人類歷史便會發現，黃金時代是人類具有良好道德準則的時期，例如中國周朝。閱讀、思惟佛陀關於這些問題的開示也十分重要。
其中包括《長部》DN 26〈轉輪聖王師子吼經〉。藉此，我們能理解今日世界的人類問題，以及未來可能出現的情形。
5. 對惡行無慚無愧
人即使心智正常，有時仍會造惡而不覺慚愧；對醉酒者而言，陷入惡行便更容易。醉酒時，他不能清楚思考，變得無知，因而愚昧、衝動地行事。有些人酒醉時犯下重罪，從此毀掉自己的一生。
因此，任何人都不應輕視麻醉品，就像不應輕視香菸。許多人看輕吸菸問題，然而香菸藉癌症殺害人類，是一大殺手；許多人卻仍供奉自己的殺手——麻醉品與香菸。他們何其愚昧！金錢得來不易，人人都須辛勤工作，最後卻把錢浪費掉，等於付錢請殺手殺害自己。比他們更加愚昧的，是靠這些有害物品賺錢的商人。
他們的業債沒有盡頭，必須在悲慘的生存界中償還。世上有許多愚人，把時間與金錢浪費在無用的事物上；這類人連常識也沒有。例如，把食物、麻醉品 —— 包括毒品 —— 與香菸三樣東西放在一名小男孩和一隻狗面前，男孩與狗會選哪一樣？又如饑荒時，若要人們從三者之中只能選一樣，人人都會選食物以維持生命。
我不認為酗酒者、吸毒者與吸菸者會在那時選擇其餘兩樣來維生。世界各地有許多類似的愚昧之事；有些愚人為了無用、無意義的事物而放棄健康與生命。我們應時常記得並提醒自己：慚 (hiri) 與愧 (ottappa) 是兩位「世間守護者」。
無慚 (ahirika) 與無愧 (anottappa) 則是世間的毀壞者。無慚、無愧使人失去道德與倫理準則，各種惡業因而生起，進而影響、改變氣候與自然環境；許多社會問題與自然災害接連出現，人的壽命也隨之縮短。可以確定，在這些不善條件下，人類不會有幸福、和平與和諧。
因此，凡希望獲得幸福、和平、和諧、健康與長壽者，都應培育道德價值與準則。有一則著名故事說，一位具有神通的比丘飲酒後，竟在佛陀面前作出無慚的舉動。一條威力強大的龍 (nāga) 在村中作亂，那伽達尊者具有神通，便前往以神通降伏牠。
村民為表示感恩與敬意，想供養所能想到的最好物品；幾名愚人提議供養村中最好的酒。當時佛陀尚未制定禁止比丘飲酒的學處。那伽達尊者托缽時，村民便供養他酒；他飲下許多，最後倒臥在村口。
一些比丘發現後，把他抬到佛陀面前，讓他的頭朝向世尊躺下；他卻翻轉身體，把雙腳朝向佛陀，表示不敬。佛陀便告訴眾比丘：那伽達從前具有神通，受人敬重；如今已無能為力，連一條水蛇也降伏不了。
佛陀於是制定禁止比丘飲酒的學處。從這件事可以看出，一個理智的人在麻醉品影響下會變得失去理智、不知恭敬，喪失所有良好品格；即使原有尊嚴，也會尊嚴盡失。
6. 想、記憶與知識減弱
知識與正念、想 (sati"、"saññā) 相關，這是辨識的力量。因此，酗酒者與醉漢會喪失明辨與智慧；即使原本聰明，心也會逐漸遲鈍，失去分辨善惡、合宜與不合宜等事物的能力。
舍利弗尊者在極久遠的一個過去世曾遭逢一場悲劇。那一世，他是一名國王，沉迷於麻醉品與肉食，每天用餐都必須有肉。有一天適逢布薩日，廚房裡的肉被狗吃掉；當天沒有人屠宰、販賣肉品，廚師只得向國王稟告。當時國王已酩酊大醉，腿上抱著小王子，王后也坐在一旁。
他突然像瘋子一般扭斷懷中嬰兒的脖子，再叫廚師把死去的嬰兒當作肉食。廚師嚇壞了，只得把嬰兒帶走，為他烹煮人肉。用餐後，國王沉沉睡去；醒來時醉意已消，想起自己的嬰兒，便叫王后把孩子帶來。
得知孩子的遭遇後，他生起極大悔恨、痛苦、悲傷。由於強烈厭惡麻醉品，他作出堅定決意 (adhiṭṭhāna)：從這一生開始，直至輪迴中的最後一生，永遠戒除這種有害之物。
麻醉品與毒品對心的影響確實極大。上文所說的 P 寶寶與小王子，分別遭吸毒者與酗酒者殺害；這似乎還比殺害父母稍輕。世上也有酗酒者、吸毒者殺害父母的事件，那是更加嚴重的情形。這些罪業都無法挽回；死後必定投生地獄。
麻醉品與毒品的問題、危險及後果，實在說之不盡。有些不善法、事物與行為一旦成為人類文化，惡行本身也會成為文化；這一切代表人的地位與尊嚴正在衰退。惡事、惡行成為文化後，許多人便會追隨、仿效，例如美國的酒類、毒品、吸菸與槍械文化，以及同性戀等。
依我親身接觸酗酒者的經驗，以及關於醉漢與酗酒的紀錄片，它為家庭、社會帶來的問題與危險極大。看見這一切悲慘事物，會使人感到陰鬱、厭惡，就如看見老鼠、蟑螂及其環境。這也清楚說明佛陀為何把戒除麻醉品列入五戒。所有人不論背景、見解與信仰，都絕不應輕視佛陀所教的五戒。
這是自然法則，不是哲學，不源自思考或發明，也不是任何人強加的規定；它在整個宇宙中，無論何地、何時都永遠真實。真理是普遍的。天人以善業果報維生，所以比人類更明白善法與善行的利益。人類必須更多依靠自己的努力，卻不太重視福德。天人臨近死亡時，希望投生人間。
這是因為人間有更多修福的機會，而非因為他們喜愛人間。修積福業後，死後便可重返天界。有一部經說，天王帝釋下到人間供養大迦葉尊者，正是因為他在天界沒有修福的機會。讓我們戒除麻醉品，保護自己與他人，為家庭與社會帶來和平與幸福。此為最上吉祥。
19. Refraining from intoxicants
__ It is a very important matter need to contemplate and reflect by every human being. Alcoholism has the longest human history to harm the human race. In some societies, even it becomes a culture. Drug addiction is worse than alcoholism, but it is not becoming a human culture yet. Nowadays, some countries legalized some drugs that will also become a human culture sooner or later in the future. Alcoholism is less harmful than drug addictions, but its effects on societies are much wider and complicated.
Here refraining from intoxicants means all kinds of intoxicants which clouded the mind and cannot think clearly and behave foolishly. It is one of the very ill problems in societies. But the majority of people not taking it seriously like smoking problems. Why is that? Because they are in ignorance of the five precepts and no discernment in the harmfulness of alcoholism. It is including in the five precepts and may be the most dangerous one. If someone breaks this precept, there are more chances to break the others too. Because the mind cannot think good or bad, right or wrong, proper or improper, etc.
Alcoholics are the nuisances to their families and societies they lived in. They usually create a lot of problems and unhappiness in their families. Therefore a very ill and serious problem in societies, especially for families. Everyone in a family should tackle alcoholism successfully, and then will have a prosperous and happy family life. There is a lot to talk about life sufferings and unhappiness which come from alcoholism. There was a documentary film on alcoholism and the sufferings and dangers it brings to societies.
__ This was the collections of photographs around the world of drunkards and alcoholics. From all these photos we can see very clear of the sufferings and dangers alcoholism brings to societies. These pictures were very disgusting and representing the shameless behavior of drunkards. When someone is drunk, the mind is becoming abnormal and out of control. And then he can do any evil thing which brings harmfulness to oneself and others.
Even their standards as a human being are lower than animals. Hiri-sense of shame and ottappa-fear of wrongdoing are the two important factors for preventing someone from doing evil actions. Therefore these are called the guardians of the world. A drunkard or an alcoholic cannot have these two qualities. Then becomes shameless and not fear of wrongdoing—ahiri and anottappa.
These will destroy himself/herself and their family life. I had seen a lot of these people in my life. Some men and women because of their past lives of good kammas; in this life, they had the good chances to meet good people as their spouses. But their present lives’ of kammas (misconducts) were not good that they ended up with miseries. They became alcoholics, drug addicts, gamblers, etc.,
because of bad companions that did not have any moral, education. They did affect not only their own lives but also their family members. If both partners are immoral, the family lives are even worse. Even the husband is very bad, with a good wife or a mother, the family can be protected. But with a bad wife or mother, the family life is ruined. I had met both types of family in societies. In 2008, there was a tragic case in England. A man had a son with a woman. Not very long, they were separated.
The man left his son and the mother. I did not know the reason behind their separation. Anyhow she was a drug addict and lived with another man who was also a drug addict. The little boy was known as Baby P. In the news media not mentioned the real boy name. The Baby P was tortured by the drug addict for sometimes that not very long died with many injuries. The cruel mother and her boyfriend were arrested. This sad news was shocked by the people.
__ There were many stories in the world about alcoholism (included drug addiction and drug addicts), its problems and sad stories. A lot of social problems are made by foolish, stupid, and deluded people. Man-made sufferings are unnecessary to arise. If people have good moral standards and education which started from family life and many of these problems can be prevented.
If everyone has good knowledge/education on the law of kamma and following his/her life accordingly to natural law, life is quite enjoyable and better. But the majority are ignorant about it and rely on the outside power that they did a lot of unwholesome things and matters. And then dishonestly blame it on others and the outside power. They cannot solve their problems and overcome them. Every story, good or bad, suffering or happiness, pleasant or unpleasant, etc., has lessons to teach us. Even things in nature can teach us many valuable lessons, such as water, lotus flower, sunrise, sunset, etc.
Here I want to present two true stories; a man and a woman, both of them were alcoholics. It showed how alcoholism destroyed both lives and their good kammic results of past lives. With contemplation, we can learn valuable lessons from these incidents.
The man was over 60 years of age when he passed away with cancer. He was born at the beginning of the 20th century in a Buddhist country, but the family was not Buddhists. His education was only at the middle school level. But he was a well-known carpenter as a profession and had good incomes. As a young man married a young woman with an arranged marriage. Marriage is the most important matter between a man and a woman.
He was very lucky in this matter because he encountered a dutiful wife. His wife was not only dutiful as a housewife, but also a good mother to the children. From where a good wife and a good mother come from? Without a doubt that both were the outcome of a good daughter. Even though she was low educated like most women of her generation, she had high qualities as a good daughter, wife, and mother. A perfect woman, in accordance with the old Chinese standards.
She was a considerate person and had extreme patience and endurance with pains and difficulties in family life. We may think this couple had a happy family life. There was a real and cruel enemy between them; alcoholism. It destroyed the man life. In reality, he was a good person, intelligent, and had a creative mind. If he was not drunk and a very nice man.
After he had drunk and like a crazy person. He was living among Buddhists but never became a Buddhist. His children were also very good because under the protection of a good mother. Some of them became Buddhist practices. He was successful in his livelihood and making money, but most of them were wasted by drinks and gamblings (in his early life). His drunken behavior, especially speech, was creating a lot of bad deeds day in day out.
At the age of over 60, he was afflicted with terminal cancer and died in an unconscious mind state in the hospital, the sign of not a good rebirth. His wife because of her moral qualities and good deeds still alive, healthy, and nearly becomes a centenarian.
Here we can contemplate this man’s life what we have learned with the 4th, 5th & 6th blessings: living in a civilized land, having made merits in the past; directing oneself rightly. His present life was completed with the 4th & 5th blessings, but his great mistake was not directing oneself rightly.
At last ended his life with downfall. Even we had many good kammas in past lives & using them wrongly in this present life will end up with misery like this man. Also, our future lives in saṁsāra will be not good.
__ The second story was about a middle-aged woman. A tribal woman of a small tribe in Taiwan. Most of them have a history of alcoholism. It seems to me this came from their cultural background. Because I have seen many of them drink regularly from old to young ages, from grandparents to grandchildren.
From this kind of cultural background, she was a low educated woman in this developed island. She also did not has a moral standard and education from her young age.
This could be clearly justified from her behavior and deeds, but she had the good kamma from her past life. Because she married a Chinese old man who was good and had a secure life.
If she had the moral standards and gave up her alcoholism, it was no doubt that she would have a happy family life. After she was born a child to this old man and they ended up with separation. Now she is living a miserable life and doing a lot of evil deeds.
__ In these two true stories, the man’s life was worth contemplation. He had a very good kamma from his past lives. There was nothing lacking for his progress as a human, but he had two weak points. He did not have moral education like his wife. Another important cause for his downfall was an association with bad companions. But he also had the skill to make many friends; some were educated and high-class people.
He met these good people very rare and learned nothing from them. His usual companions were the alcoholics and always gave them free drinks. In the Maṅgala Sutta: The first blessing and protection are: not consorting with fools. What the Buddha taught was quite true. If someone lacks this first blessing, and then he/she will lack the others. He had never been consorting with religious people, even though he had many chances.
All human problems and sufferings were caused by fools and not by the wise. Therefore he had wasted his precious human birth and good chances. We could see this type of people in the world; some were government leaders and rich men. Instead of using their political powers and riches for the benefits of others, they created evil deeds which would send them to the lower worlds and a lot of sufferings and miseries in the future to come.
Drunkenness is like a culture in some tribal and hill tribe people. They never take it as harmful and unwholesome. Around the world, many people take alcohols as nothing wrong with them. Therefore alcohols and cigarettes are successful businesses and making a lot of money. I had been met a lot of people with drunkenness and alcoholism before but never seen anyone made progress in their life. Even originally if they had possessed good qualities which were spoiled with alcoholism.
Therefore the Buddha mentioned that there were four matters made a monk never shine. These were money, women, wrong livelihoods and alcoholism (all sorts of intoxicants)
__ There are 6 faults connecting with intoxicants;
(1) lost one’s wealth and fortune,
(2) leading to quarrels and fights,
(3) get diseases, illnesses,
(4) has bad reputation,
(5) without shame and fear to evil deeds,
(6) weaken in perception, memory, and knowledge.
(1) Lost one’s wealth and fortune
__ Because of intoxications, people become heedless (pamāda), or negligence. Therefore easy to commit unwholesome deeds/ acts. If an immortal person with intoxications, there will be more and more misconducts. Apamāda means non-negligence and represents mindfulness (sati). Apamāda is not ordinary mindfulness, not forget in wholesome dhamma and actions.
Always looking for doing good deeds. Therefore it is not easy to arise and has to be cultivated. So the Buddha taught the four foundations of mindfulness for us. Without mindfulness, knowledge cannot arise. There was a jataka story reminding us of the first fault of intoxicants—lost one’s wealth and fortune. In one of his lives as a human being, the bodhisatta had a son.
After he died and born as Sakka – the king of heaven. He had been left some wealth for his son. But he did not do any work and just spent the money left behind. The bodhisatta had a strong attachment to his human son, who became an alcoholic without him. So he came down to the human world and gave his human son a wish-fulfilling magic pot. If he wished something just put his hand inside the pot and he would get it. He warned his son to look after the magic pot carefully, and not let it broken.
One day he was quite drunk and playing with the magic pot by throwing it up in the air and catching it when it came down. At one point, he could not catch it and fell to the ground and broken into pieces. Later he was very poor and died with misery. In the world, some had powers, wealth, and highly educated. With alcoholism or drug addiction, later their lives were spoiled like the foolish son of the bodhisatta.
(2) Leading to quarrels and fights
__ This fault is very common with drunken people. Someone drunk has noisy, clumsy, and foolish behavior. When some are drunk, they like crazy people and talkative, without any sense. They are talking and doing things blindly that it like insulting people. Therefore it leads to quarrel and fights with others.
Some drunkards are very good nature when they are at normal times. After drunk, they are insulting people and beating their wives. People can be patience with a crazy person but not to drunkards. So they can create enemies and dangerous for themselves. These quarrels and fights sometimes lead to crimes and murders. And then it spoiled their whole life.
(3) Get disease and illness
__ The common illness caused by intoxicants is cancer. There are also some of them I do not know about it. It can also lead to mental derangement or mental problems. I had known a family who had two children with mental derangement. The father was an alcoholic and married two times. From their first wife, he had two children, a daughter, and a son. The son after graduated and had a proper job.
And later had mental derangement and became a crazy man on the street. From the second wife, the man had some children. The oldest daughter in her teens had mental derangement and became crazy. Sometimes the working of kamma is very strange and inconceivable. I am allergic to alcohols and have an aversion to alcoholics and drunkards.
But in my life, I can never run away or stay away from these people. Always encountered them and living near them. Did I have some kammas connected with intoxicants from my past lives? E.g., I was selling intoxicants as a livelihood, etc.
(4) Has a bad reputation
__ Someone has a reputation as an alcoholic or a history of alcoholism nobody trust him. He will have difficulty to find a job, and nobody wants to hire him. Their bad reputations also affect their families. Not only they are looking down by others also to their family members. I am sure a good family will not marry their children into an alcoholic family. They will shun them and stay away from them.A good reputation is very important in society to someone for progress and developing in the right direction.
The Buddha himself encourage to associate with the wise and not the fools. Because human problems, sufferings, and dangers come from the fools, not the wise. Therefore someone with a bad reputation will never approach by good or wise people. So, they will not have the chances to correct himself/herself. Because of that in their lives, they cannot progress and develop in the right direction. Only bad people will contact him/her for their evil deeds.
So his life will become more and darker. When I was young heard Buddhists doing morning and evening pujas (worshipping in a shrine room). One of the wishes they made in their prayers was wandering in existences (i.e., saṁsāra) never encountered and made companionship with the fools.
At that time, I did not understand the meanings very well and cleared. Later after studied the Buddha’s Teachings in the Suttanta Pitaka I was amazed and admired the wisdom of the Buddha. There were many stories in the pitaka mentioned some people life stories. Mostly good people encountered or made companionship with bad people, then their lives never became good, always in dangerous problems, and even sometimes spoiled their lives.
If we research, human history, golden ages were the period when human beings had good moral standards. (e.g., see the Chou Dynasty in China). It is also important to read and contemplate on the discourse of the Buddha, The Lion’s Roar on the Turning of the Wheel – Cakkavati – Sīhanāda Sutta (Sutta No. 26 – Dīgha Nikāya), on these matters. We will understand today human problems in the world and the future to come.
(5) Without shame and fear of evil deeds
__ Even people are in normal mind states, sometimes can do evil deeds without shame and fear. Therefore for a drunken person, it becomes easier to be in misconducts. Because in the drunken state, he cannot think clearly and become an ignorant person. So he is doing things foolishly and impulsively. Sometimes people in the drunken state commit heavy or serious crimes that which spoiled their whole lives. Therefore no one should take intoxicants as lightly as cigarettes.
Because many people take smoking lightly that it is the great killer to human as cancer. But still many are worshipping their killer-intoxicants and cigarettes. How much stupid these people are? Money is not easy to come by. Everyone has to work hard for it. And then wasting it or paid their killers to murder them. Many more foolish than these people are businessmen who make money with these harmful things. Their kamma debts will never end; they have to pay for it in the miserable states. There are many foolish people in the world wasting their times and money for useless things and matters.
Even these types of people do not have common sense. As an, e.g., there are three things; foods, intoxicant (including drugs) and cigarettes give to a young boy and a dog. Which one the boy and dog will choose? Another, e.g., during famine time, if you ask people to choose only one of the 3. All will choose foods for survivals. I do not think at that time alcoholics, and drug addicts (including smokers) will choose the others for their survivals. There are many things and matters with these kinds of stupidity going on around the world. Some foolish people give up their health and life for these kinds of useless and meaningless things and matters.
__ We should always remember and remind us that shame and fear of wrongdoing (hiri and ottappa) are the two guardians of the world. Without shame and fear of evil things (ahiri and anottappa) are the destroyers of the world. With ahiri and anottappa human beings do not have moral and moral standards. Therefore all sorts of evil deed and action arise. This effect and change the weather and natural environments.
And many social problems and natural disasters appear and human life span decreases. It is sure that with these kinds of unwholesome conditions, there will be no happiness, peace, and harmony among human beings. Therefore anyone desires for happiness, peace, harmony, health, long life should develop moral values and standards.
There was a well-known story of a monk who had psychic power and after drunk behaved shamelessly in front of the Buddha. There was a powerful dragon (nāga) made trouble in a village. Ven. Nagata who had psychic power went there and with his supernormal power, defeated the dragon.
Out of gratitude and respect villagers, there wanted to offer him the best thing they could think about. Some foolish men suggested the best alcohol in their village. At that time the Buddha not yet laid down the training rule of forbidding intoxicants for monks. In his alms-round, the villagers offered him alcohols. With a lot of consuming and he flattened out on the ground at the entrance of the village.
Some monks found him and carried him to the Buddha. After arriving there, they laid him down in front of the Buddha with his head towards the Blessed One. But he changed his position by turning his feet towards the Buddha. (a sign of disrespectful) Then the Buddha said to the monks that before Nagata had psychic power and people respected him. Now, he had none and even could not conquer a water snake.
The Buddha laid down the training rule of forbidding the monks to consume alcohols. From this incident, a sensible person became insensible and disrespectful and lost all his good qualities under the influence of intoxicants. Even a person with dignity becomes without any of them.
(6) Weaken in perception, memory, and knowledge
__ Knowledge is a connection between mindfulness and perception (sati and saññā). It is the power of perception. Therefore these people (alcoholics and drunkards) become without discernment and wisdom. Even with intelligent people, their minds slowly become dull and blunt. They do not have the power to distinguish good or bad, proper and not proper, etc.
There was a tragic story that happened in a very long distant past life of Ven. Sariputta. In one of his past lives, he was a king and addicted to intoxicants and meat. Every day he must take his meal with meat. One observant day (religious holiday) the meat in the kitchen was eaten by the dog. It was the day there is no shops were killing and selling meat. The cook had to inform the king about the incident. At the time he informed him, the king was very drunk with the baby prince on his laps and the queen also sat near him.
Suddenly like a crazy man, he killed the baby on his lap by twisting the neck then he asked the cook to use the dead baby as meat. The cook was so frightened that just took the baby away and cooked the human meat for him. After his meal, the king was fallen into sleep. After awakening from the sleep, and his drunkenness was gone. At that time, he remembered his baby son and asked the queen to bring the baby to him.
After knowing what was happening to the child, he had great remorse with pain, grief, and sorrow. With the strong hatred and aversion to intoxicants, he made the following strong resolution (adhitthāna) on giving up this harmful stuff forever. This was from this life onwards until his last life in saṁsāra.
__ Intoxicants and drugs affect one’s mind states is very great indeed. I have mentioned two stories above; baby P and baby prince, both of them were killed by the drug addict and alcoholic. These seem a little better than killing one’s parents. There were also stories of alcoholics, and drug addicts killed their parents. These were very worse cases. All these crimes cannot be corrected. After death, the destination of rebirths will be sure to hells. There is a lot to say about the problems, dangers, and result of intoxicants and drugs.
Some evil conducts even become human cultures when unwholesome dhammas, things, and matters become human cultures. All these represent the degeneration of human status and dignity. Evil things, matters, and deeds becoming a culture, then many people will follow and go after them, e.g., alcohols, drug, smoking, guns culture in the U.S, homosexuality, etc.
From my own experiences of encountering alcoholics and the documentary on alcoholics and alcoholism, the problems and dangers it brings to family and society are very great. By seeing all these miserable things and matters give you the sense of gloom and disgusting, like seeing rats and cockroaches and their surroundings. It was also very clear why the Buddha included the abstaining of intoxicants in the five precepts.
All human beings, whatever their backgrounds, views, and beliefs should never take the five precepts as insignificance and these were taught by the Buddha. It is the law of nature, not a philosophy, not come from thinking, invention, and imposed by someone. It will always true, anywhere at any place, anytime in the whole universe. Truth is universal.
Heavenly beings are depending on the results of their wholesome kammas, as their livelihoods. Therefore they understand the benefits of wholesome dhammas and actions more than human beings. Human beings have to rely on their efforts more than merits that they do not much appreciate it. When heavenly beings are near death, they want to take rebirths in the human world.
Because in the human world, they have more chances of making merits. Not because they like the human world. With merits after death and they return to heavenly existences. In a sutta, Sakka-the deva king came down to the earth offered foods to Ven. Mahā-kassapa was for this reason. Because he did not has the chance to make merit in Heaven. Let us refraining on intoxicants and protecting oneself and others. Let us bring peace and happiness to the family and society. This is the highest blessing.
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Nalorakk
- 文章: 570
- 註冊時間: 2017-03-03, 08:00
20. 於諸法不放逸 ｜ Being heedful of the qualities of the mind
義註解釋說，不放逸是放逸的對治。放逸意指做事不慎重、不持續、不堅持培育善的品格；也有逃避責任、捨棄行動的意願、放棄任務，不追求、不發展、不培育，行善時缺少決意與專注之意，也就是不培育心中的善法。
日常生活中，無論處理一般事務或善法，都應時常保持正念 (sati)。不放逸之所以稱為吉祥，是因為它能導向世間與出世間的成就。義註把不放逸 (appamāda) 等同於正念。
《法句經》有一品名為〈不放逸品〉。其中談不放逸的著名偈頌是第二十一偈：
不放逸是不死，即涅槃之道，放逸則是死亡，苦之道。
不放逸者不死，放逸者如同已死。
以下要摘錄三藏持者堯禪師 (Tipiṭakadhara Yaw Sayadaw) 兩次開示中的一些法義，供人反省、思惟。在我看來，這兩次開示極有助於實踐不放逸，也顯示出這位三藏持者禪師的智慧。
一、一枝梗上百顆果實
這裡所指的是不放逸 (appamāda)。它能涵蓋整個三藏，含義極其廣泛。不放逸是佛陀最後的話，也是最後的教誨。
佛陀最後的話是：
有正念，生命的價值便會增長，因為它導向戒、定、慧；三學與正念修習不可分離。禪師在此提到古魯國——今日新德里一帶——的居民，他們不浪費時間。沒有正念的人愚昧地耗費生命，毫無所得，只是五蘊的奴隸。因此，沒有不放逸的人生令人厭惡；失去明知，不善法便會侵入，與死人沒有差別。正念的修習，是隨觀此身所具的現象，也就是四念住。具備正念，才可稱為人，才算真正活成人；活得愈久，便愈能增長戒、定、慧的價值。佛陀正因此而為我們出現於世。法力愈發展，生命價值愈高。譬如果實依附果梗；果梗脫落，眾果散亂，形貌也不美。人類一切事務如同果實，不放逸則如果梗，所以經濟、社會等一切事務都與不放逸相關。
正念的作用是：
1. 顯現所緣；
2. 安住於所緣；
3. 不失去所緣；
4. 除當前所緣或正在做的事以外，不讓其他所緣介入；
5. 使前一個了知與後一個了知相續銜接，不讓其他所緣介入其間；
6. 每項任務都很重要。這不是說所有事要同時去做，而是當下所做的那一項最重要；否則便會犯錯、陷入混亂。佛陀的教法出現，是為了把一切壞事轉成好事，使我們能有美好人生。五蘊本身並不好，因為其中帶有老、病、死；有了佛陀的教法，人生才變得美好，我們也能從生命中提煉出善。最重要的任務就是現在正在做的事。一切事務都應置於正念之中；失去正念，一切便會散亂。因此，每項任務都重要，每一刻都有價值。以正念投入精進，便成為定；心清淨後，便生起慧。人必須忠於法的職責——即以正念做每一件事——才會成為教法中的人。
沒有了知，我們便受五蘊欺騙，把它誤認為常、樂、我、淨 (nicca, sukha, atta, subha)。
有了知，便能看清五蘊的欺誑性。我們錯失當下而積聚煩惱，了知因而死去，人生也變得痛苦。不失正念，無論做什麼都能獲得報酬；浪費時間則是誤用五蘊，屬於欲樂 (kāma) 之道。法本來是善的，失去正念卻使它不能帶來利益。
以正念做事，是通往涅槃的中道，也是沒有危險的道路。問題都是人所造成。當下正在做的每項任務都很重要，每一項都應成為現在的工作。所謂「休工日」，就是不能工作、沒有正念的日子，例如生病或臨終之時；那時沒有歸依處，生命也會失去價值。應把當下視為寶貴時光。若能從生命中提煉出善，便可說生命是好的；生命也可說不好，因為其中有老、病、死。五蘊的價值，在於成為提煉生命精華的原料。
在世間 (loka)，最有價值的是何時？就是現在。當下能取得力量；以正念做事，我們便能獲得報酬。行走時，當下的行走最為重要，必須從中取得戒、定、慧的報酬。法就是用於生命的。禪師以卡爾長老尼為例：她是毘舍離一名王族的女兒。一天，她炒蔬菜時以正念觀察，經由觀照證得不還果；後來出家，繼續修行，最後成為阿羅漢。在廚房工作也是布施，即為人服務。
有正念與觀照，一切任務都成為修行；每天都在行善，工作也變得喜悅。這確實可行，又能積聚福德。因此，我們會懊悔以往在沒有正念下浪費的一切。為他人履行本分也是戒，例如母親或妻子所作的一切家務；有正念便成為定，觀察、思惟變化的現象，慧便生起。
每位母親或妻子每天都在做飯。若沒有正念，果梗——即不放逸——便脫落，也等於沒有履行自己的法義責任。沒有正念，煩惱便生起。五蘊始終受老與煩惱之火焚燒；修觀如同觀看「五蘊電視」，多數人看的卻是「煩惱電視」。五蘊一直播送真實消息，煩惱電視播送的則是錯誤消息。
煩惱生起，正好供我們觀照，也是在提醒我們。每一個當下都給我們有限的時間；一旦浪費，便永不復返。失去或缺少正念，人生便變得痛苦；沒有正念，人會像略微發狂。有正念，人生便成為寶藏。正念是控制時間的機器，能更快完成任務；也是控制心的機器。
忙碌時仍保持正念，力量便會增長。每個人只有三條路可走：自我壓迫之道、放縱之道與安穩之道。
自我壓迫之道是誤用五蘊；放縱之道是沉溺欲樂；中道——安穩之道——則是實踐之道，運用五蘊培育戒、定、慧三學。每個人都必須走上其中一條路。火車車廂停在車站，載著乘客與貨物，卻因機車尚未到來而不能前進。人生事務——即四資具——如同車廂中的貨物；停駛列車如同沒有正念。聞法如同接上機車，正念就是那部機車；它牽引列車，經過老、病、死各站，駛向涅槃。
二、一顆鑽石
（註：這次開示的緬甸語標題是 "sein-ta-lone"，意為「一顆鑽石」。由此可見禪師如何善巧運用語言說法；只有了解緬甸語中 "sein" 意為鑽石，才會更加欣賞這次開示。）
具備智的正念稱為不放逸，也是佛陀最後的教誨。不放逸就像一顆鑽石 (sein-ta-lone)。無論做什麼，甚至從日常的來去開始，都應使它成為一顆鑽石，其中包含戒、定、慧；因此，一切都以觀智來做。所有事物都可分為客與主：客只暫時來訪，隨後便離去；從經濟到各種社會事務，終究都會消散。因此，日常生活中要認出哪些屬於客。若擁有這顆鑽石 —— 努力維持正念 —— 便沒有時間空過。
也不必再說：「我很忙。」與這顆鑽石同在，所做的一切便歸入主人一方，永不離開你。以正念引導善法，會把我們送往涅槃。禪師在 2005 年出家滿四十五年時作此開示。喬達摩佛成道後弘法四十五年；若與四大王天的壽命相比 —— 這是最低的天界，其一日等於人間五十年 —— 佛陀弘法的時間還不到天界的一日。他是一位壽命短、卻為教法付出極大精進的佛陀，也是世上最忙碌的人，帶給我們極大啟發。當時又值減劫，人壽只有百年，並將減至十年；人的煩惱深厚，難以教化。
因此，他必須極其辛勤地工作，迅速完成許多事情。四十五年間，一切法務全部完成，最後他放下自己的五蘊。
最後的教誨所說的，就是這項「鑽石之法」。法為了迎戰世間 (loka) 而出現；世間受無明與渴愛引導，是苦的世間 (dukkha-loka)。法的生起，是為了熄滅一切熱惱。
佛陀從四十五年教法中提煉出的法之精華極其簡短，我們應隨身攜帶，到任何地方都能運用。其中只有反省與行動兩部分：「一切有為法皆是衰滅之法」，這是反省或觀照；「以不放逸度日」，這是行動。
吃過早餐，中午又吃，隨後再吃晚餐。我們忙於飲食、衣著，四處奔走以維持自己的生活。人生用來尋找事物；找到之後，它又消失，只留下疲累。這有什麼意義？
能把它視為生命的精華嗎？必須以智 (ñāṇa) 反省。若能觀察其無常、苦、無我 (anicca, dukkha, anatta)，便會看清楚。一切事業 —— 世俗的忙碌事務 —— 都只是客，毫無保障。取得生命之力極為重要，這力量就是不放逸或善的福德。具智的正念稱為不放逸。生病時不要只顧呻吟，應把正念用在病痛上；生病時，苦會在智的照見下更加明顯。痛苦有兩種：有智之苦與無智之苦，也就是明知之苦與不知之苦。我們應以有智之苦承受它。
這種有智之苦會把人送往涅槃，因為當時只有身苦而無心苦；這一切都歸入主人一方。
緬甸語 "sein" —— 鑽石 —— 可以引申出五層含義：
1. "Sein-ta-lone" 芒果，即鑽石芒果。它是所有芒果中最好、最可口的。正念能把沒有精華的五蘊轉成具有精華的五蘊，勝過鑽石芒果——即欲樂或幸福。它把煩惱轉成精要之法，把心苦轉成心樂等。
2. "Sein-khor"，即挑戰。
沒有力量，便無法向任何人挑戰。正念在教法中居首，能迎戰一切。國際上也有各種挑戰。［這些並非好兆頭，今日更愈演愈烈，是全世界的不祥之兆。
超級強國以貪、瞋、癡彼此挑戰、競爭，包括：如何在經濟與貿易戰中獲得更多金錢；如何藉大規模毀滅性武器取得更大權力——軍備競賽；如何污染食物鏈、空氣、水與土地等自然環境；如何使地球愈來愈熱；如何使人類遭受新疾病，例如 2019 至 2020 年的冠狀病毒或 "Covid-19"——從這裡可看出世界領袖的愚昧，他們不團結應對疫情，反而互相挑錯、指責；等等。這些全都是錯誤的挑戰。］
就連動物也會彼此挑戰。兩隻狗互相挑釁時，會露出牙齒、憤怒吠叫，繼而大聲撕咬；最後兩者都受傷、疲累。（有些政治人物與世界領袖似乎奉牠們為師，加以模仿。）
正念能征服這一切。坐禪就是向煩惱挑戰。我們必須觀察五蘊：「其中有任何善法生起嗎？」然而，從中生起的一切並不好，它如敵人般回應我們；其中只生起苦——即無常、苦、無我、不淨與苦聖諦。佛陀時代有三十名比丘入林修行。一夜，老虎出現，把一名年輕比丘拖入密林。老虎彷彿向他挑戰：「你逃不出我的掌握。」比丘也彷彿回敬牠：「你只能吃掉我腐臭的五蘊，不能吃掉我的正念與智。」五蘊應用來修行，多數人卻用錯地方。這名比丘在死前證得阿羅漢果。
死去的只有他的五蘊，不是法。
3. 鑽石——珍貴的寶石。鑽石是珍貴寶石，正念也是最珍貴的法。
因為正念能把無用的五蘊轉成無價的戒、定、慧之力，所以可稱正念為 "sein-ta-lone" —— 一顆鑽石。［大乘傳統以鑽石象徵智慧，例如《金剛經》或《金剛般若經》。禪師所說的鑽石與此無關，只是巧合。佛陀把正念比作每道菜中的鹽。舍利弗尊者把大目犍連尊者比作山，大目犍連尊者則把舍利弗尊者比作鹽。這兩個關於神通力與智慧力的譬喻，蘊含深義。］
4. "Sein-phu" —— 聖晶。聖晶 (sein-phu) 是佛塔最頂端的水晶，形如蓮苞，有些以金、銀和各種寶石裝飾，例如仰光大金塔。正念也如同 "sein-phu"，應安置在一切法的最上方。
5. "Sein-pyaung" —— 迫擊砲。緬甸語稱迫擊砲為 "sein-pyaung"。為何正念像迫擊砲？迫擊砲能射中目標；正念同樣能完成自己的任務。
五蘊離我們極近，我們卻看不見它的無常、苦、無我。正念能精確射中遠在過去、現在與未來的細微目標。
「沒有正念，便沒有智，也不能成就所願；常保正念，便能過著喜悅、安穩的生活。」
［禪師說法時很善於創作短偈或詩句，使聽眾記住要點；以上便是一例。］
即使處於惡劣時代，只要擁有鑽石 —— "sein-ta-lone" —— 對我們而言便不是惡劣時光。（不放逸涵蓋從基礎到最高法 —— 涅槃 —— 的一切善法。詳加思惟、研讀經中一切相關教導，並把它用於日常生活，極其重要。如此，佛教徒便可成為世上最有福的人。《法句經》第二品〈不放逸品〉中佛陀的一切教言，都非常適合反省，能使人成為智者。）
不放逸就是於善法保持警覺，這裡主要指世間善業或福業。不放逸也就是正念，能涵蓋整個三藏。它不是普通的謹慎，而是於善法不放逸，也就是恆常行善、實踐善行。
行善時應當堅定。這不是普通的正念，而且難以生起，所以必須加以培育。沒有正念，知識便不能生起；因此，沒有正念就沒有明辨或智慧。
這種明辨或智慧不是普通知識，而是透徹通達自然現象。要使善法生起並證悟涅槃界，不能缺少正念。日常生活中必須培育正念與正知 (sati-sampajañña)，臨終時也不能缺少。不放逸有不同層次，即布施、持戒與修心 (dāna, sīla, bhāvanā)。
修心 (bhāvanā) 也有不同層次，從預流者到阿羅漢；只有成為阿羅漢，不放逸才得以圓滿。人人都應問自己：我們為何在這裡？我們在人間做什麼？人們會給出不同答案，有些人甚至不知道答案。凡夫依自己的欲望而有不同見解與意見。
不同信仰的人也是如此。依佛陀的教導，佛教徒可為這個重要問題提出兩種概括的答案。世俗人為享受欲樂而活，也為享受欲樂而做事；不同宗教的信徒也追求欲樂，並為死後與天界的上帝合一而做事。
真正的佛教徒持有不同見解，清楚知道應做什麼，也有明確道路可走。依佛陀所說，人身難得，而行善的最佳處所也是人間；相較於其他投生，人類擁有更多機會。當下最重要的事，是研習、遵行佛陀的教導以滅苦；這是在人間所能做的最高之事。至少，身為佛教徒，應當行善，遠離並戒除惡行。
要完成佛教徒的任務，我們必須培育對心之品質的正念，過著不放逸的生活。
不放逸在佛陀教法中極其重要，所以佛陀每天都提醒比丘保持正念、不放逸。入般涅槃前，佛陀最後的遺教同樣是不放逸：
不放逸是不死之道，放逸是死亡之道；不放逸者不死，放逸者如同已死。勤勉、不放逸，思想、言語與行為清淨的人，做任何事都慎重周詳；他守護諸根，以善法維持生活，名聲與福運便會增長。
愚者與無知者沉溺於放逸，智者則珍視不放逸如同珍寶。樂於不放逸、看見放逸過患的人，如火焚盡一切結 (saṁyojana) 般向前進；樂於不放逸、看見放逸過患的人，不會從道上退墮。修行以超越苦時，五根的發展與成熟十分重要：
1. 信根 (saddhindriya)；
2. 精進根 (viriyindriya)；
3. 念根 (satindriya)；
4. 定根 (samādhindriya)；
5. 慧根 (paññindriya)。
五根之中，信與慧必須平衡，精進與定也必須平衡；唯有念不必與其他根平衡，而是愈強愈好。念如同每道菜都需要的鹽；我們做任何事都需要正念，所以佛陀總是提醒、勸勉人們培育它。
在法的層次，極其重要的了知，是不忘失、不忽略五蘊的真實本性。它的真實本性是變異 (vipariṇāma)、無常、苦、無我與不淨 (asubha)；也就是老、病、死之法，我們不應忘記。過一段時間，一切都會壞散。經常觀照，便不會浪費時間、過著無意義的人生。
尤其不應忘記死亡，而應修習死隨念 (maraṇānussati)。不對死亡放逸，也會使人不對善法、福德等放逸，保護我們不造惡、不做不當之事，只做合宜、有用而利益自他的事。經常念死，能導向苦的止息——涅槃。
死亡可比作流入大海的巨河，但兩者也有差別。河水緩緩下流，愈來愈接近大海；同樣地，人人隨時間流逝而愈來愈接近死亡。差別在於，我們能測量河流至大海的路程與抵達時間，卻不能測量死亡。現在，我們還剩多少時間延續此生？
每個人的壽命不同，死亡方式也不相同，取決於不同因素與原因。其中有些與過去業相關，有些與今生的因素相關，例如業、心、氣候與食物。這與上帝或外在力量無關；最重要的因素是內因 —— 心。因此，人人都能改變自己的命運，使它變好或變壞。
所以，佛陀的教法為我們提供準則、指出道路。若佛陀沒有出現於人間，我們連善法與不善法都不能清楚辨別，更不用說超越兩者。因此，佛陀稱為「天人師」。
佛典說，死亡有四件不能預知之事：死亡時間、死因、投生去處與死亡地點。
四者之中，最重要的是死後投生何處，也就是新的生命。三十一界可歸納為五趣：地獄、畜生、餓鬼、人與天；其中只有人趣與天趣屬於善趣。
其餘三趣 —— 地獄、畜生與餓鬼 —— 極其痛苦、悲慘。若希望投生善趣，今生便應於心之品質不放逸，行善並以修心 (bhāvanā) 培育心。在上座部佛教傳統中，比丘與老師常勸勉我們在日常生活中經常修習四護衛禪。
四者是佛隨念 (Buddhānussati)、慈心修習 (mettā-bhāvanā)、不淨修習 (asubha-bhāvanā) 與死隨念 (maraṇānussati)，合稱四護衛禪 (caturārakkha)。經常修習，能保護人免於恐懼、危險與不善心，使人過著不放逸的生活。
《經集》有三部經，分別說明慈心修習、觀身不淨與死隨念。
〈蛇品〉有〈慈經〉Snp 1.8 與〈勝利經〉（克服迷惑或超越對色身的執著，Snp 1.11）；〈大品〉有〈箭經〉（死隨念，Snp 3.8）。這些經都非常適合思惟。
前文已說，於心之品質不放逸有許多不同層次，從世間果報到精神上的證得。我們必須同時培育兩者，不應只停留在世間層面；任何世間層面的進步都不穩定，可能改變。
只有精神層面的成就才安穩，並導向苦的止息。以下要說《法句經》中一則死隨念 (maraṇānussati) 的故事，以及它為一名織女帶來的巨大成果。不忘死亡，能提醒人不要以平庸、無益的方式度過一生；它使智慧敏銳，培育正確的思想。因此，死隨念是有助於世間與出世間成就的禪修所緣。
死隨念也十分接近聖諦。經常思惟，能減少貪、瞋、癡，使人面對世間的短暫、苦與不圓滿而生起悚懼 (saṁvega)。具有悚懼之智，便不會浪費人壽，並受策勵而修行滅苦。佛陀的一切教導都不只為知識上的理解；無論世間或精神層面的教法，都必須付諸實修。
織女的故事支持這項見解。這種修心 (bhāvanā) 能培育不貪、不瞋、不癡三善根，也與不放逸相關；它培育無常、苦、無我之想，幫助人辨明名色的三相與真實本性。
—— 織女的故事 (Pesakāradhītāvatthu)
當時佛陀住在阿羅毘國。一場供食法會結束後，佛陀開示五蘊無常，教導人們時常保持正念，精進照見五蘊的真實本性。如此修行，就像手持武器面對毒蛇——死亡；時常念死的人，也會以正念面對死亡。
死後便會得到善趣投生。聽眾中有一名十六歲女孩，她理解這項教導，認真看待並經常修習。三年過去。一天，佛陀如常觀察世間以幫助眾生；他在觀智中看見那名年輕織女 —— 現年十九歲 —— 知道她證法的時機已成熟。三年前，她曾從佛陀處得到死隨念的禪修教導。
她已持續修習三年，證法的波羅蜜逐漸成熟，如同等待陽光使之綻放的蓮苞；她的心也已遠離五蓋。因此，佛陀第二次前往阿羅毘國幫助她。她聽聞佛陀到來，便前去聞法。
同一天，父親也吩咐她繞好幾個急需的線軸，所以她把線軸一併帶去。她在人群中聽聞佛陀開示。佛陀也知道，她抵達織布房時便會死去，因此喚她走近，向她提出四個問題。
問：「你從哪裡來？」
答：「我不知道，尊者。」
問：「你要去哪裡？」
答：「我不知道，尊者。」
問：「你不知道嗎？」
答：「我知道，尊者。」
問：「你知道嗎？」
答：「我不知道，尊者。」
這不是多數人以為的普通問答；只有佛陀與年輕女子知道其中含義，所以佛陀請她向眾人解釋。直接說明如下：
問：「你從哪一個過去世來到這裡？」
答：「我不知道。」
問：「你將從這裡投生到哪一個未來世？」
答：「我不知道。」
問：「你不知道自己有一天會死嗎？」
答：「不，我知道。」
問：「你知道自己何時會死嗎？」
答：「我不知道。」
佛陀滿意她的解釋，接著說出第一七四偈：「世人盲昧，能見者稀少；如同只有少數鳥能逃出羅網，只有少數人能生於天界並證悟涅槃。」開示結束時，年輕織女證得預流果，隨後繼續前往父親的織布房。
她抵達時，父親正在睡覺，因她到來而突然驚醒，不慎拉動梭子；梭尖刺中女兒胸口，她當場死亡，父親悲痛欲絕。他懷著巨大悲傷去見佛陀；佛陀以法開導，減輕他的哀痛。他生起強烈悚懼 (saṁvega)，因而出家。參見《法句經義註》第十三品〈世間品〉，第七則〈織女的故事〉，DhA iii 170–176。
他精勤修行，後來成為阿羅漢。有一次，拘薩羅國波斯匿王問佛陀：「世間是否有一種法，能成就一個人今生與來世的目標？」佛陀簡短回答：「不放逸法 (appamāda-dhamma) —— 於心之品質不放逸。」此為最上吉祥。
20. Being heedful of the qualities of the mind
__ Appamāda is heedfulness. Here is being heedful in wholesome dhammas, mainly referred to worldly good deeds or merits. Appamāda is also mindfulness, and it can be covered the whole pitakas. This is not an ordinary heedfulness, being heedful in wholesomeness. It means always doing and performing in goodness.
We should have steadfastness in doing good. This is not ordinary mindfulness and difficult to arise. Therefore it has to be developed. Without mindfulness and knowledge cannot be arisen. Therefore there is no discernment or wisdom without mindfulness.
This kind of discernment or wisdom is not ordinary knowledge. It is thoroughly penetrating of natural phenomena. For the goodness to arise and realization of the Nibbāna element, we cannot be without mindfulness. In daily life must cultivate mindfulness and clear knowing (sati and sampajañña). Near death also we cannot be without it. Heedfulness (appamāda) has different levels; these are giving, precept, mind development (dāna; sīla, bhavana). In bhavana-mind development also has different levels; from sotapānna to arahant. Only by becoming an arahant that heedfulness is perfected.
It is very important for everyone to ask the question of why are we here and what are we doing here(i.e., in human existence)? People will give different answers. Even some do not know the answers.
Common worldly people will have different views and opinions, depending on their desires. People with different faiths also in the same ways. With the Buddha’s Teachings, Buddhists can give two general answers for this very important question. For the worldly people, they are for enjoying sensual pleasures and doing things to enjoy them. Different religious people are also for sensual pleasures and doing things to union with their God in heaven after death. True Buddhists have different views, and they have clear guidelines and clear paths for what to do.
__ According to Buddha, human births are rare, and the best place for doing good is also the human world. Human beings have more chances and opportunities than any other births. The most important thing to do now is studying and following the Buddha’s Teachings to end dukkha. This is the highest thing to be done here. At least as a Buddhist one should or must does good deeds and abstain and refrain from misdeeds. To complete and fulfill the Buddhist task, we have to develop being mindful of the qualities of the mind.
We must live a life with heedfulness (appamāda). Appamāda is so important in the Buddha’s Teachings that every day he was reminding the monks to be mindful or being in heedfulness. Before he passed away, the last words of the Buddha were also in heedfulness: Vayadhammā saṅkhārā-appamādena sampādetha: All conditioned phenomena are subject to decay. Bring about completion by being heedful.
Therefore being heedful of the qualities of the mind is very important in worldly progress and spiritual development. In the Dhammapada: on the section of heedfulness, the Buddha compared a person with heedfulness/non-negligence and the person with heedlessness/negligence as a person awake and a person in sleep; a racehorse and a common weak horse.
Heedfulness is the way to Deathless, and heedlessness is the way to Death. Those who are heedful do not die and who are heedless as if already dead. A person with diligence, heedfulness, pure in thoughts and words or deeds will do everything with care and consideration. With restraining of the senses, he earns his likelihood by the wholesomeness that the fame and fortune of this heedful person will increase.
The foolish and the ignorant give themselves to over heedlessness, whereas the wise treasures heedfulness as a precious jewel. Someone delights in heedfulness and seeing the danger in heedlessness advances as a like fire burning up all the fetters (samyojana).
Someone delights in heedfulness and seeing the danger in heedlessness cannot fall away from the Path. In practice to transcend dukkha; it is important for the five spiritual faculties to develop and mature. These are:
(1) The faculty of conviction—saddhindriya
(2) The faculty of persistence—viriyindriya
(3) The faculty of mindfulness—satindriya
(4) The faculty of concentration-samādhindriya
(5) The faculty of discernment-paññindriya.
Of the five faculties, conviction(saddhā) and discernment have to be in balance. Persistence (viriya) and concentration (samādhi) also have to be in balance. Only mindfulness (sati) is no need to be in balance but stronger and better. Sati is also like salt crystals in every food. Sati is necessary for everything we do. Therefore the Buddha was always reminding and encouragement to develop it.
__ On Dhamma level, the very important knowledge is not forgotten or not negligent the true nature of the khandha. Its true nature is changing (viparinama), inconstant(anicca), suffering (dukkha), not-self (anatta), and loathsomeness (asubha). These are aging, sickness, and death dhammas that we should not forget them.
After some time, everything will fall apart. With regular contemplation, we are not wasting times and living a meaningless life. Especially we should not forget about death with the contemplation of death (marananusati). Without negligence on death also leads to non-negligence of wholesome dhammas, merits, etc. It protects us from doing evil deeds and matters. And then we do only what is proper, useful, beneficial to oneself and others. Regular mindfulness on death can lead to the ending of dukkha—i.e., Nibbāna.
__ Death can be compared to a big river flows into the sea, but they also have differences. The water flows down slowly, and it is becoming closer to the sea. In the same way, everyone with times goes on is closer to death.
The differences are; we can measure the journey of the river to the sea and period it arrives there. But we cannot measure on death. Now how much time still left for us to continue for this life.
Even everyone has a different life span, and not everybody the same way. It depends on different factors and causes. Some of these related to past kammas and some to present factors and causes, such as action, mind state, climate, and foods. It is nothing to do with God or the outside power. The most important factor is the internal cause—the mind. Therefore every human being can change his or her destiny. It can be better or worse.
Therefore the Buddha’s Teachings came in to give us the guidelines and show the way. Without the Buddha arose in the human world even we do not know very clear about the wholesome and unwholesome dhamma, do not say about to transcend them. Therefore the Buddha was called the Teacher of gods and human beings. In the Buddhist text, there are four factors of not knowing about death.
These are the time of death, the illness or death, the destination of rebirth, and the place of death. Among the four factors, the most important one is after death, the destination of rebirth, or new existence. Combine the 31 realms of the existence, and we only get the five existences. These are hells, animals, ghosts, humans, and deities. Only two groups, human and deity existences, are good rebirths.
The other 3, hells, animals, and ghosts existences are very painful and miserable. To has a good rebirth and existence, everyone should be heedful of the qualities of the mind by doing good and developing the mind with the practice of bhavana in this life.
__ In the Theravada Buddhist tradition, monks and teachers always encourage us to practice the four protective dhamma regularly in our daily life. These are Buddhanusati(Recollection of the Buddha), Metta Bhavana(meditation on goodwill/loving kindness/ loving friendliness). Asubha Bhavana (meditation on the repulsiveness of the body) and Marananusati (mindfulness on death). These contemplations are called catura-rakkha dhamma, the four protective dhammas. With the regular practices can protect someone from fear, dangers, unwholesome mental states, and living a heedful life.
In the Sutta Nipāta, there are three suttas for metta bhavana, contemplation on the repulsiveness of the body and mindfulness on death respectively. In the Snake Chapter; Metta Sutta—Discourse on Good Will and Vijaya Sutta Discourse on Victory (victory over delusion or overcome attachment on the physical body).
In the Great Chapter; Salla Sutta—Discourse on the Arrow(Mindfulness on death), all these are very good for contemplation. Already has mentioned, being heedful of the qualities of the mind has many different levels-from the worldly results to spiritual attainments. We have to cultivate and develop both and should not stop only at the worldly level. Any worldly level and progress are unstable and can be changed. Only the spiritual level is safe and leading to the ending of dukkha.
__ Here I want to present a story in the Dhammapada about mindfulness on death—marananusati—the great result it brought to a weaver girl. Not forgetting on death reminds someone not to follow one’s life in ordinary and useless ways. It sharpens one’s knowledge and develops the right thoughts or thinkings. Therefore marananusati is a very useful meditation object for mundane and supramundane achievements.
It is also very close to the Noble Truth. With the regular contemplation, it reduces greed, hatred, and delusion. Also, it helps someone comes to the sense of wise urgency (saṁvega) regarding the fleeting nature of the world, suffering, and unsatisfactoriness of the world.
With the saṁvega knowledge; he will not waste the human life span, and it encourages him for the practice to end dukkha. All the Buddha’s Teaching is not for intellectual knowledge, but we have to put into real practice, whether it is worldly or spiritual.
The story of the weaver girl supported this view. This mind development (bhavana) develops the wholesome roots of non-greed, non-hatred, and non-delusion. It supports these three wholesome roots. It also relates to heedfulness (appamāda.) It develops the perception of inconstant (anicca), suffering (dukkha), and not-self (anatta). It is helping to discern anicca, dukkha, and anatta of the three universal characteristics of the mind and body and their true nature.
The story of a weaver girl
At that time the Buddha was residing in the country of Ālavi. At the end of an alms-giving ceremony, he delivered a discourse on the inconstancy of the khandhas. He taught the people to be always mindful and put effort to perceive the true nature of the khandhas. With the practice, it was like armed with a weapon to meet a poisonous snake—i.e., Death. One who was ever mindful of death would face death mindfully.
And after death would have a good rebirth. In the audience was a 16 years old girl who understood the message and took it seriously, and practiced the teaching regularly. After three years had passed by. One day the Buddha was as usual surveyed the world to help living beings. He saw the young weaver woman (now 19) in his vision and knew that the time was ripe for her spiritual attainment. Three years ago, she had received the meditation on death from the Buddha.
She had done the practice regularly for three years now. Her perfection for the realization of the Dhamma was becoming mature. It was like a lotus bud waiting for the sunlight to open it up. Her mind was free from mental hindrances.
__ Therefore the Buddha went back to the country of Ālavi for the second time to help her. She heard the news of the Buddha arrived and went to listen to his teaching. On the same day, her father had also asked her to wind some thread spools which he needed urgently. So she also took them together with her. She listened to the Buddha’s talk among the crowd. He also knew that the woman would die when she arrived in the weaving shed. So the Buddha invited her came closer to him. And then he was asking her the following four questions.
Q. “Where have you come from?”
A: “I don’t know Ven. Sir.”
Q. “Where are you going?”
A: “I don’t know Ven.”
Q. “Don’t you know?”
A: “Yes, I do Ven. Sir.”
Q. “Do you know?”
A: “I don’t know Ven.”
__ These were not ordinary questions and answers as most people thought. Only the Buddha and the young woman knew them. So the Buddha asked her to explain to them. The direct questions and answers of them were as follow.
Q. “From what past existence you have come here?”
A: “I don’t know.”
Q. “To what future existence you would be going from here?”
A: “I don’t know.”
Q. “Whether you don’t know that you would die one day?”
A: “Yes, I do.”
Q. “Whether you know when you would die?”
A: “I don’t.”
The Buddha was satisfied with her explanations. And then spoke the following verse: Verse 174: “Blind is the people of the world, and only a few see them. Just like only a few birds escape from the net. So only a few get to the world of deities and realize Nibbāna.”
__ At the end of the talk, the young weaver entered the Stream(became a stream-winner). Then she continued the way to her father weaving shed. When she got there, her father was asleep and suddenly woke up by her arrival.
And then accidentally pulled the shuttle and the point of it struck his daughter’s chest, she died on the spot, and he was in broken-heart. With great sorrow and pain, he went to see the Buddha. The Buddha with Dhamma talk lightened his sorrow and pain. He had strong saṁvega(sense of wise urgency) and entered the monastic order. With diligent practice and he became an arahant.
__ Once, King Pasenadi of Kosālā asked the Buddha a question: “Is there anyone dhamma in the world could complete and fulfill one’s goal in the present and future.” the Buddha short answer was— Appamāda Dhamma—Being heedful of the qualities of the mind. This is the highest protection with a blessing.
日常生活中，無論處理一般事務或善法，都應時常保持正念 (sati)。不放逸之所以稱為吉祥，是因為它能導向世間與出世間的成就。義註把不放逸 (appamāda) 等同於正念。
《法句經》有一品名為〈不放逸品〉。其中談不放逸的著名偈頌是第二十一偈：
不放逸是不死，即涅槃之道，放逸則是死亡，苦之道。
不放逸者不死，放逸者如同已死。
以下要摘錄三藏持者堯禪師 (Tipiṭakadhara Yaw Sayadaw) 兩次開示中的一些法義，供人反省、思惟。在我看來，這兩次開示極有助於實踐不放逸，也顯示出這位三藏持者禪師的智慧。
一、一枝梗上百顆果實
這裡所指的是不放逸 (appamāda)。它能涵蓋整個三藏，含義極其廣泛。不放逸是佛陀最後的話，也是最後的教誨。
佛陀最後的話是：
我們必須把它實際運用，而非只聽開示。所有佛法都可付諸實用；依之而行，人生便能安穩、遠離危險。它掌握我們整個生命；一旦失去正念，原本所能依靠的一切法都可能停止作用。因此，佛陀說，沒有不放逸的人如同死人。不要以時間長短衡量生命，應以法衡量生命的價值。有正念，我們便有了知與知識；即使失明或四肢殘缺，只要仍有了知，便仍然活著，否則了知或知識便已死亡。因此，正念——不放逸——極其重要。你知道如何與老、病、死共處嗎？你準備好面對死亡了嗎？Handa dāni, bhikkhave, āmantayāmi vo: vayadhammā saṅkhārā; appamādena sampādetha.
比丘們，現在我告誡你們：一切有為法皆是衰滅之法；當以不放逸成就。
有正念，生命的價值便會增長，因為它導向戒、定、慧；三學與正念修習不可分離。禪師在此提到古魯國——今日新德里一帶——的居民，他們不浪費時間。沒有正念的人愚昧地耗費生命，毫無所得，只是五蘊的奴隸。因此，沒有不放逸的人生令人厭惡；失去明知，不善法便會侵入，與死人沒有差別。正念的修習，是隨觀此身所具的現象，也就是四念住。具備正念，才可稱為人，才算真正活成人；活得愈久，便愈能增長戒、定、慧的價值。佛陀正因此而為我們出現於世。法力愈發展，生命價值愈高。譬如果實依附果梗；果梗脫落，眾果散亂，形貌也不美。人類一切事務如同果實，不放逸則如果梗，所以經濟、社會等一切事務都與不放逸相關。
正念的作用是：
1. 顯現所緣；
2. 安住於所緣；
3. 不失去所緣；
4. 除當前所緣或正在做的事以外，不讓其他所緣介入；
5. 使前一個了知與後一個了知相續銜接，不讓其他所緣介入其間；
6. 每項任務都很重要。這不是說所有事要同時去做，而是當下所做的那一項最重要；否則便會犯錯、陷入混亂。佛陀的教法出現，是為了把一切壞事轉成好事，使我們能有美好人生。五蘊本身並不好，因為其中帶有老、病、死；有了佛陀的教法，人生才變得美好，我們也能從生命中提煉出善。最重要的任務就是現在正在做的事。一切事務都應置於正念之中；失去正念，一切便會散亂。因此，每項任務都重要，每一刻都有價值。以正念投入精進，便成為定；心清淨後，便生起慧。人必須忠於法的職責——即以正念做每一件事——才會成為教法中的人。
沒有了知，我們便受五蘊欺騙，把它誤認為常、樂、我、淨 (nicca, sukha, atta, subha)。
有了知，便能看清五蘊的欺誑性。我們錯失當下而積聚煩惱，了知因而死去，人生也變得痛苦。不失正念，無論做什麼都能獲得報酬；浪費時間則是誤用五蘊，屬於欲樂 (kāma) 之道。法本來是善的，失去正念卻使它不能帶來利益。
以正念做事，是通往涅槃的中道，也是沒有危險的道路。問題都是人所造成。當下正在做的每項任務都很重要，每一項都應成為現在的工作。所謂「休工日」，就是不能工作、沒有正念的日子，例如生病或臨終之時；那時沒有歸依處，生命也會失去價值。應把當下視為寶貴時光。若能從生命中提煉出善，便可說生命是好的；生命也可說不好，因為其中有老、病、死。五蘊的價值，在於成為提煉生命精華的原料。
在世間 (loka)，最有價值的是何時？就是現在。當下能取得力量；以正念做事，我們便能獲得報酬。行走時，當下的行走最為重要，必須從中取得戒、定、慧的報酬。法就是用於生命的。禪師以卡爾長老尼為例：她是毘舍離一名王族的女兒。一天，她炒蔬菜時以正念觀察，經由觀照證得不還果；後來出家，繼續修行，最後成為阿羅漢。在廚房工作也是布施，即為人服務。
有正念與觀照，一切任務都成為修行；每天都在行善，工作也變得喜悅。這確實可行，又能積聚福德。因此，我們會懊悔以往在沒有正念下浪費的一切。為他人履行本分也是戒，例如母親或妻子所作的一切家務；有正念便成為定，觀察、思惟變化的現象，慧便生起。
每位母親或妻子每天都在做飯。若沒有正念，果梗——即不放逸——便脫落，也等於沒有履行自己的法義責任。沒有正念，煩惱便生起。五蘊始終受老與煩惱之火焚燒；修觀如同觀看「五蘊電視」，多數人看的卻是「煩惱電視」。五蘊一直播送真實消息，煩惱電視播送的則是錯誤消息。
煩惱生起，正好供我們觀照，也是在提醒我們。每一個當下都給我們有限的時間；一旦浪費，便永不復返。失去或缺少正念，人生便變得痛苦；沒有正念，人會像略微發狂。有正念，人生便成為寶藏。正念是控制時間的機器，能更快完成任務；也是控制心的機器。
忙碌時仍保持正念，力量便會增長。每個人只有三條路可走：自我壓迫之道、放縱之道與安穩之道。
自我壓迫之道是誤用五蘊；放縱之道是沉溺欲樂；中道——安穩之道——則是實踐之道，運用五蘊培育戒、定、慧三學。每個人都必須走上其中一條路。火車車廂停在車站，載著乘客與貨物，卻因機車尚未到來而不能前進。人生事務——即四資具——如同車廂中的貨物；停駛列車如同沒有正念。聞法如同接上機車，正念就是那部機車；它牽引列車，經過老、病、死各站，駛向涅槃。
二、一顆鑽石
（註：這次開示的緬甸語標題是 "sein-ta-lone"，意為「一顆鑽石」。由此可見禪師如何善巧運用語言說法；只有了解緬甸語中 "sein" 意為鑽石，才會更加欣賞這次開示。）
具備智的正念稱為不放逸，也是佛陀最後的教誨。不放逸就像一顆鑽石 (sein-ta-lone)。無論做什麼，甚至從日常的來去開始，都應使它成為一顆鑽石，其中包含戒、定、慧；因此，一切都以觀智來做。所有事物都可分為客與主：客只暫時來訪，隨後便離去；從經濟到各種社會事務，終究都會消散。因此，日常生活中要認出哪些屬於客。若擁有這顆鑽石 —— 努力維持正念 —— 便沒有時間空過。
也不必再說：「我很忙。」與這顆鑽石同在，所做的一切便歸入主人一方，永不離開你。以正念引導善法，會把我們送往涅槃。禪師在 2005 年出家滿四十五年時作此開示。喬達摩佛成道後弘法四十五年；若與四大王天的壽命相比 —— 這是最低的天界，其一日等於人間五十年 —— 佛陀弘法的時間還不到天界的一日。他是一位壽命短、卻為教法付出極大精進的佛陀，也是世上最忙碌的人，帶給我們極大啟發。當時又值減劫，人壽只有百年，並將減至十年；人的煩惱深厚，難以教化。
因此，他必須極其辛勤地工作，迅速完成許多事情。四十五年間，一切法務全部完成，最後他放下自己的五蘊。
最後的教誨所說的，就是這項「鑽石之法」。法為了迎戰世間 (loka) 而出現；世間受無明與渴愛引導，是苦的世間 (dukkha-loka)。法的生起，是為了熄滅一切熱惱。
佛陀從四十五年教法中提煉出的法之精華極其簡短，我們應隨身攜帶，到任何地方都能運用。其中只有反省與行動兩部分：「一切有為法皆是衰滅之法」，這是反省或觀照；「以不放逸度日」，這是行動。
吃過早餐，中午又吃，隨後再吃晚餐。我們忙於飲食、衣著，四處奔走以維持自己的生活。人生用來尋找事物；找到之後，它又消失，只留下疲累。這有什麼意義？
能把它視為生命的精華嗎？必須以智 (ñāṇa) 反省。若能觀察其無常、苦、無我 (anicca, dukkha, anatta)，便會看清楚。一切事業 —— 世俗的忙碌事務 —— 都只是客，毫無保障。取得生命之力極為重要，這力量就是不放逸或善的福德。具智的正念稱為不放逸。生病時不要只顧呻吟，應把正念用在病痛上；生病時，苦會在智的照見下更加明顯。痛苦有兩種：有智之苦與無智之苦，也就是明知之苦與不知之苦。我們應以有智之苦承受它。
這種有智之苦會把人送往涅槃，因為當時只有身苦而無心苦；這一切都歸入主人一方。
緬甸語 "sein" —— 鑽石 —— 可以引申出五層含義：
1. "Sein-ta-lone" 芒果，即鑽石芒果。它是所有芒果中最好、最可口的。正念能把沒有精華的五蘊轉成具有精華的五蘊，勝過鑽石芒果——即欲樂或幸福。它把煩惱轉成精要之法，把心苦轉成心樂等。
2. "Sein-khor"，即挑戰。
沒有力量，便無法向任何人挑戰。正念在教法中居首，能迎戰一切。國際上也有各種挑戰。［這些並非好兆頭，今日更愈演愈烈，是全世界的不祥之兆。
超級強國以貪、瞋、癡彼此挑戰、競爭，包括：如何在經濟與貿易戰中獲得更多金錢；如何藉大規模毀滅性武器取得更大權力——軍備競賽；如何污染食物鏈、空氣、水與土地等自然環境；如何使地球愈來愈熱；如何使人類遭受新疾病，例如 2019 至 2020 年的冠狀病毒或 "Covid-19"——從這裡可看出世界領袖的愚昧，他們不團結應對疫情，反而互相挑錯、指責；等等。這些全都是錯誤的挑戰。］
就連動物也會彼此挑戰。兩隻狗互相挑釁時，會露出牙齒、憤怒吠叫，繼而大聲撕咬；最後兩者都受傷、疲累。（有些政治人物與世界領袖似乎奉牠們為師，加以模仿。）
正念能征服這一切。坐禪就是向煩惱挑戰。我們必須觀察五蘊：「其中有任何善法生起嗎？」然而，從中生起的一切並不好，它如敵人般回應我們；其中只生起苦——即無常、苦、無我、不淨與苦聖諦。佛陀時代有三十名比丘入林修行。一夜，老虎出現，把一名年輕比丘拖入密林。老虎彷彿向他挑戰：「你逃不出我的掌握。」比丘也彷彿回敬牠：「你只能吃掉我腐臭的五蘊，不能吃掉我的正念與智。」五蘊應用來修行，多數人卻用錯地方。這名比丘在死前證得阿羅漢果。
死去的只有他的五蘊，不是法。
3. 鑽石——珍貴的寶石。鑽石是珍貴寶石，正念也是最珍貴的法。
因為正念能把無用的五蘊轉成無價的戒、定、慧之力，所以可稱正念為 "sein-ta-lone" —— 一顆鑽石。［大乘傳統以鑽石象徵智慧，例如《金剛經》或《金剛般若經》。禪師所說的鑽石與此無關，只是巧合。佛陀把正念比作每道菜中的鹽。舍利弗尊者把大目犍連尊者比作山，大目犍連尊者則把舍利弗尊者比作鹽。這兩個關於神通力與智慧力的譬喻，蘊含深義。］
4. "Sein-phu" —— 聖晶。聖晶 (sein-phu) 是佛塔最頂端的水晶，形如蓮苞，有些以金、銀和各種寶石裝飾，例如仰光大金塔。正念也如同 "sein-phu"，應安置在一切法的最上方。
5. "Sein-pyaung" —— 迫擊砲。緬甸語稱迫擊砲為 "sein-pyaung"。為何正念像迫擊砲？迫擊砲能射中目標；正念同樣能完成自己的任務。
五蘊離我們極近，我們卻看不見它的無常、苦、無我。正念能精確射中遠在過去、現在與未來的細微目標。
「沒有正念，便沒有智，也不能成就所願；常保正念，便能過著喜悅、安穩的生活。」
［禪師說法時很善於創作短偈或詩句，使聽眾記住要點；以上便是一例。］
即使處於惡劣時代，只要擁有鑽石 —— "sein-ta-lone" —— 對我們而言便不是惡劣時光。（不放逸涵蓋從基礎到最高法 —— 涅槃 —— 的一切善法。詳加思惟、研讀經中一切相關教導，並把它用於日常生活，極其重要。如此，佛教徒便可成為世上最有福的人。《法句經》第二品〈不放逸品〉中佛陀的一切教言，都非常適合反省，能使人成為智者。）
不放逸就是於善法保持警覺，這裡主要指世間善業或福業。不放逸也就是正念，能涵蓋整個三藏。它不是普通的謹慎，而是於善法不放逸，也就是恆常行善、實踐善行。
行善時應當堅定。這不是普通的正念，而且難以生起，所以必須加以培育。沒有正念，知識便不能生起；因此，沒有正念就沒有明辨或智慧。
這種明辨或智慧不是普通知識，而是透徹通達自然現象。要使善法生起並證悟涅槃界，不能缺少正念。日常生活中必須培育正念與正知 (sati-sampajañña)，臨終時也不能缺少。不放逸有不同層次，即布施、持戒與修心 (dāna, sīla, bhāvanā)。
修心 (bhāvanā) 也有不同層次，從預流者到阿羅漢；只有成為阿羅漢，不放逸才得以圓滿。人人都應問自己：我們為何在這裡？我們在人間做什麼？人們會給出不同答案，有些人甚至不知道答案。凡夫依自己的欲望而有不同見解與意見。
不同信仰的人也是如此。依佛陀的教導，佛教徒可為這個重要問題提出兩種概括的答案。世俗人為享受欲樂而活，也為享受欲樂而做事；不同宗教的信徒也追求欲樂，並為死後與天界的上帝合一而做事。
真正的佛教徒持有不同見解，清楚知道應做什麼，也有明確道路可走。依佛陀所說，人身難得，而行善的最佳處所也是人間；相較於其他投生，人類擁有更多機會。當下最重要的事，是研習、遵行佛陀的教導以滅苦；這是在人間所能做的最高之事。至少，身為佛教徒，應當行善，遠離並戒除惡行。
要完成佛教徒的任務，我們必須培育對心之品質的正念，過著不放逸的生活。
不放逸在佛陀教法中極其重要，所以佛陀每天都提醒比丘保持正念、不放逸。入般涅槃前，佛陀最後的遺教同樣是不放逸：
因此，於心之品質不放逸，對世間進步與精神上的發展都極為重要。《法句經》〈不放逸品〉中，佛陀把不放逸者與放逸者，比作清醒者與沉睡者、駿馬與普通的羸馬。Vayadhammā saṅkhārā; appamādena sampādetha.
一切有為法皆是衰滅之法；當以不放逸成就。
不放逸是不死之道，放逸是死亡之道；不放逸者不死，放逸者如同已死。勤勉、不放逸，思想、言語與行為清淨的人，做任何事都慎重周詳；他守護諸根，以善法維持生活，名聲與福運便會增長。
愚者與無知者沉溺於放逸，智者則珍視不放逸如同珍寶。樂於不放逸、看見放逸過患的人，如火焚盡一切結 (saṁyojana) 般向前進；樂於不放逸、看見放逸過患的人，不會從道上退墮。修行以超越苦時，五根的發展與成熟十分重要：
1. 信根 (saddhindriya)；
2. 精進根 (viriyindriya)；
3. 念根 (satindriya)；
4. 定根 (samādhindriya)；
5. 慧根 (paññindriya)。
五根之中，信與慧必須平衡，精進與定也必須平衡；唯有念不必與其他根平衡，而是愈強愈好。念如同每道菜都需要的鹽；我們做任何事都需要正念，所以佛陀總是提醒、勸勉人們培育它。
在法的層次，極其重要的了知，是不忘失、不忽略五蘊的真實本性。它的真實本性是變異 (vipariṇāma)、無常、苦、無我與不淨 (asubha)；也就是老、病、死之法，我們不應忘記。過一段時間，一切都會壞散。經常觀照，便不會浪費時間、過著無意義的人生。
尤其不應忘記死亡，而應修習死隨念 (maraṇānussati)。不對死亡放逸，也會使人不對善法、福德等放逸，保護我們不造惡、不做不當之事，只做合宜、有用而利益自他的事。經常念死，能導向苦的止息——涅槃。
死亡可比作流入大海的巨河，但兩者也有差別。河水緩緩下流，愈來愈接近大海；同樣地，人人隨時間流逝而愈來愈接近死亡。差別在於，我們能測量河流至大海的路程與抵達時間，卻不能測量死亡。現在，我們還剩多少時間延續此生？
每個人的壽命不同，死亡方式也不相同，取決於不同因素與原因。其中有些與過去業相關，有些與今生的因素相關，例如業、心、氣候與食物。這與上帝或外在力量無關；最重要的因素是內因 —— 心。因此，人人都能改變自己的命運，使它變好或變壞。
所以，佛陀的教法為我們提供準則、指出道路。若佛陀沒有出現於人間，我們連善法與不善法都不能清楚辨別，更不用說超越兩者。因此，佛陀稱為「天人師」。
佛典說，死亡有四件不能預知之事：死亡時間、死因、投生去處與死亡地點。
四者之中，最重要的是死後投生何處，也就是新的生命。三十一界可歸納為五趣：地獄、畜生、餓鬼、人與天；其中只有人趣與天趣屬於善趣。
其餘三趣 —— 地獄、畜生與餓鬼 —— 極其痛苦、悲慘。若希望投生善趣，今生便應於心之品質不放逸，行善並以修心 (bhāvanā) 培育心。在上座部佛教傳統中，比丘與老師常勸勉我們在日常生活中經常修習四護衛禪。
四者是佛隨念 (Buddhānussati)、慈心修習 (mettā-bhāvanā)、不淨修習 (asubha-bhāvanā) 與死隨念 (maraṇānussati)，合稱四護衛禪 (caturārakkha)。經常修習，能保護人免於恐懼、危險與不善心，使人過著不放逸的生活。
《經集》有三部經，分別說明慈心修習、觀身不淨與死隨念。
〈蛇品〉有〈慈經〉Snp 1.8 與〈勝利經〉（克服迷惑或超越對色身的執著，Snp 1.11）；〈大品〉有〈箭經〉（死隨念，Snp 3.8）。這些經都非常適合思惟。
前文已說，於心之品質不放逸有許多不同層次，從世間果報到精神上的證得。我們必須同時培育兩者，不應只停留在世間層面；任何世間層面的進步都不穩定，可能改變。
只有精神層面的成就才安穩，並導向苦的止息。以下要說《法句經》中一則死隨念 (maraṇānussati) 的故事，以及它為一名織女帶來的巨大成果。不忘死亡，能提醒人不要以平庸、無益的方式度過一生；它使智慧敏銳，培育正確的思想。因此，死隨念是有助於世間與出世間成就的禪修所緣。
死隨念也十分接近聖諦。經常思惟，能減少貪、瞋、癡，使人面對世間的短暫、苦與不圓滿而生起悚懼 (saṁvega)。具有悚懼之智，便不會浪費人壽，並受策勵而修行滅苦。佛陀的一切教導都不只為知識上的理解；無論世間或精神層面的教法，都必須付諸實修。
織女的故事支持這項見解。這種修心 (bhāvanā) 能培育不貪、不瞋、不癡三善根，也與不放逸相關；它培育無常、苦、無我之想，幫助人辨明名色的三相與真實本性。
—— 織女的故事 (Pesakāradhītāvatthu)
當時佛陀住在阿羅毘國。一場供食法會結束後，佛陀開示五蘊無常，教導人們時常保持正念，精進照見五蘊的真實本性。如此修行，就像手持武器面對毒蛇——死亡；時常念死的人，也會以正念面對死亡。
死後便會得到善趣投生。聽眾中有一名十六歲女孩，她理解這項教導，認真看待並經常修習。三年過去。一天，佛陀如常觀察世間以幫助眾生；他在觀智中看見那名年輕織女 —— 現年十九歲 —— 知道她證法的時機已成熟。三年前，她曾從佛陀處得到死隨念的禪修教導。
她已持續修習三年，證法的波羅蜜逐漸成熟，如同等待陽光使之綻放的蓮苞；她的心也已遠離五蓋。因此，佛陀第二次前往阿羅毘國幫助她。她聽聞佛陀到來，便前去聞法。
同一天，父親也吩咐她繞好幾個急需的線軸，所以她把線軸一併帶去。她在人群中聽聞佛陀開示。佛陀也知道，她抵達織布房時便會死去，因此喚她走近，向她提出四個問題。
問：「你從哪裡來？」
答：「我不知道，尊者。」
問：「你要去哪裡？」
答：「我不知道，尊者。」
問：「你不知道嗎？」
答：「我知道，尊者。」
問：「你知道嗎？」
答：「我不知道，尊者。」
這不是多數人以為的普通問答；只有佛陀與年輕女子知道其中含義，所以佛陀請她向眾人解釋。直接說明如下：
問：「你從哪一個過去世來到這裡？」
答：「我不知道。」
問：「你將從這裡投生到哪一個未來世？」
答：「我不知道。」
問：「你不知道自己有一天會死嗎？」
答：「不，我知道。」
問：「你知道自己何時會死嗎？」
答：「我不知道。」
佛陀滿意她的解釋，接著說出第一七四偈：「世人盲昧，能見者稀少；如同只有少數鳥能逃出羅網，只有少數人能生於天界並證悟涅槃。」開示結束時，年輕織女證得預流果，隨後繼續前往父親的織布房。
她抵達時，父親正在睡覺，因她到來而突然驚醒，不慎拉動梭子；梭尖刺中女兒胸口，她當場死亡，父親悲痛欲絕。他懷著巨大悲傷去見佛陀；佛陀以法開導，減輕他的哀痛。他生起強烈悚懼 (saṁvega)，因而出家。參見《法句經義註》第十三品〈世間品〉，第七則〈織女的故事〉，DhA iii 170–176。
他精勤修行，後來成為阿羅漢。有一次，拘薩羅國波斯匿王問佛陀：「世間是否有一種法，能成就一個人今生與來世的目標？」佛陀簡短回答：「不放逸法 (appamāda-dhamma) —— 於心之品質不放逸。」此為最上吉祥。
20. Being heedful of the qualities of the mind
__ Appamāda is heedfulness. Here is being heedful in wholesome dhammas, mainly referred to worldly good deeds or merits. Appamāda is also mindfulness, and it can be covered the whole pitakas. This is not an ordinary heedfulness, being heedful in wholesomeness. It means always doing and performing in goodness.
We should have steadfastness in doing good. This is not ordinary mindfulness and difficult to arise. Therefore it has to be developed. Without mindfulness and knowledge cannot be arisen. Therefore there is no discernment or wisdom without mindfulness.
This kind of discernment or wisdom is not ordinary knowledge. It is thoroughly penetrating of natural phenomena. For the goodness to arise and realization of the Nibbāna element, we cannot be without mindfulness. In daily life must cultivate mindfulness and clear knowing (sati and sampajañña). Near death also we cannot be without it. Heedfulness (appamāda) has different levels; these are giving, precept, mind development (dāna; sīla, bhavana). In bhavana-mind development also has different levels; from sotapānna to arahant. Only by becoming an arahant that heedfulness is perfected.
It is very important for everyone to ask the question of why are we here and what are we doing here(i.e., in human existence)? People will give different answers. Even some do not know the answers.
Common worldly people will have different views and opinions, depending on their desires. People with different faiths also in the same ways. With the Buddha’s Teachings, Buddhists can give two general answers for this very important question. For the worldly people, they are for enjoying sensual pleasures and doing things to enjoy them. Different religious people are also for sensual pleasures and doing things to union with their God in heaven after death. True Buddhists have different views, and they have clear guidelines and clear paths for what to do.
__ According to Buddha, human births are rare, and the best place for doing good is also the human world. Human beings have more chances and opportunities than any other births. The most important thing to do now is studying and following the Buddha’s Teachings to end dukkha. This is the highest thing to be done here. At least as a Buddhist one should or must does good deeds and abstain and refrain from misdeeds. To complete and fulfill the Buddhist task, we have to develop being mindful of the qualities of the mind.
We must live a life with heedfulness (appamāda). Appamāda is so important in the Buddha’s Teachings that every day he was reminding the monks to be mindful or being in heedfulness. Before he passed away, the last words of the Buddha were also in heedfulness: Vayadhammā saṅkhārā-appamādena sampādetha: All conditioned phenomena are subject to decay. Bring about completion by being heedful.
Therefore being heedful of the qualities of the mind is very important in worldly progress and spiritual development. In the Dhammapada: on the section of heedfulness, the Buddha compared a person with heedfulness/non-negligence and the person with heedlessness/negligence as a person awake and a person in sleep; a racehorse and a common weak horse.
Heedfulness is the way to Deathless, and heedlessness is the way to Death. Those who are heedful do not die and who are heedless as if already dead. A person with diligence, heedfulness, pure in thoughts and words or deeds will do everything with care and consideration. With restraining of the senses, he earns his likelihood by the wholesomeness that the fame and fortune of this heedful person will increase.
The foolish and the ignorant give themselves to over heedlessness, whereas the wise treasures heedfulness as a precious jewel. Someone delights in heedfulness and seeing the danger in heedlessness advances as a like fire burning up all the fetters (samyojana).
Someone delights in heedfulness and seeing the danger in heedlessness cannot fall away from the Path. In practice to transcend dukkha; it is important for the five spiritual faculties to develop and mature. These are:
(1) The faculty of conviction—saddhindriya
(2) The faculty of persistence—viriyindriya
(3) The faculty of mindfulness—satindriya
(4) The faculty of concentration-samādhindriya
(5) The faculty of discernment-paññindriya.
Of the five faculties, conviction(saddhā) and discernment have to be in balance. Persistence (viriya) and concentration (samādhi) also have to be in balance. Only mindfulness (sati) is no need to be in balance but stronger and better. Sati is also like salt crystals in every food. Sati is necessary for everything we do. Therefore the Buddha was always reminding and encouragement to develop it.
__ On Dhamma level, the very important knowledge is not forgotten or not negligent the true nature of the khandha. Its true nature is changing (viparinama), inconstant(anicca), suffering (dukkha), not-self (anatta), and loathsomeness (asubha). These are aging, sickness, and death dhammas that we should not forget them.
After some time, everything will fall apart. With regular contemplation, we are not wasting times and living a meaningless life. Especially we should not forget about death with the contemplation of death (marananusati). Without negligence on death also leads to non-negligence of wholesome dhammas, merits, etc. It protects us from doing evil deeds and matters. And then we do only what is proper, useful, beneficial to oneself and others. Regular mindfulness on death can lead to the ending of dukkha—i.e., Nibbāna.
__ Death can be compared to a big river flows into the sea, but they also have differences. The water flows down slowly, and it is becoming closer to the sea. In the same way, everyone with times goes on is closer to death.
The differences are; we can measure the journey of the river to the sea and period it arrives there. But we cannot measure on death. Now how much time still left for us to continue for this life.
Even everyone has a different life span, and not everybody the same way. It depends on different factors and causes. Some of these related to past kammas and some to present factors and causes, such as action, mind state, climate, and foods. It is nothing to do with God or the outside power. The most important factor is the internal cause—the mind. Therefore every human being can change his or her destiny. It can be better or worse.
Therefore the Buddha’s Teachings came in to give us the guidelines and show the way. Without the Buddha arose in the human world even we do not know very clear about the wholesome and unwholesome dhamma, do not say about to transcend them. Therefore the Buddha was called the Teacher of gods and human beings. In the Buddhist text, there are four factors of not knowing about death.
These are the time of death, the illness or death, the destination of rebirth, and the place of death. Among the four factors, the most important one is after death, the destination of rebirth, or new existence. Combine the 31 realms of the existence, and we only get the five existences. These are hells, animals, ghosts, humans, and deities. Only two groups, human and deity existences, are good rebirths.
The other 3, hells, animals, and ghosts existences are very painful and miserable. To has a good rebirth and existence, everyone should be heedful of the qualities of the mind by doing good and developing the mind with the practice of bhavana in this life.
__ In the Theravada Buddhist tradition, monks and teachers always encourage us to practice the four protective dhamma regularly in our daily life. These are Buddhanusati(Recollection of the Buddha), Metta Bhavana(meditation on goodwill/loving kindness/ loving friendliness). Asubha Bhavana (meditation on the repulsiveness of the body) and Marananusati (mindfulness on death). These contemplations are called catura-rakkha dhamma, the four protective dhammas. With the regular practices can protect someone from fear, dangers, unwholesome mental states, and living a heedful life.
In the Sutta Nipāta, there are three suttas for metta bhavana, contemplation on the repulsiveness of the body and mindfulness on death respectively. In the Snake Chapter; Metta Sutta—Discourse on Good Will and Vijaya Sutta Discourse on Victory (victory over delusion or overcome attachment on the physical body).
In the Great Chapter; Salla Sutta—Discourse on the Arrow(Mindfulness on death), all these are very good for contemplation. Already has mentioned, being heedful of the qualities of the mind has many different levels-from the worldly results to spiritual attainments. We have to cultivate and develop both and should not stop only at the worldly level. Any worldly level and progress are unstable and can be changed. Only the spiritual level is safe and leading to the ending of dukkha.
__ Here I want to present a story in the Dhammapada about mindfulness on death—marananusati—the great result it brought to a weaver girl. Not forgetting on death reminds someone not to follow one’s life in ordinary and useless ways. It sharpens one’s knowledge and develops the right thoughts or thinkings. Therefore marananusati is a very useful meditation object for mundane and supramundane achievements.
It is also very close to the Noble Truth. With the regular contemplation, it reduces greed, hatred, and delusion. Also, it helps someone comes to the sense of wise urgency (saṁvega) regarding the fleeting nature of the world, suffering, and unsatisfactoriness of the world.
With the saṁvega knowledge; he will not waste the human life span, and it encourages him for the practice to end dukkha. All the Buddha’s Teaching is not for intellectual knowledge, but we have to put into real practice, whether it is worldly or spiritual.
The story of the weaver girl supported this view. This mind development (bhavana) develops the wholesome roots of non-greed, non-hatred, and non-delusion. It supports these three wholesome roots. It also relates to heedfulness (appamāda.) It develops the perception of inconstant (anicca), suffering (dukkha), and not-self (anatta). It is helping to discern anicca, dukkha, and anatta of the three universal characteristics of the mind and body and their true nature.
The story of a weaver girl
At that time the Buddha was residing in the country of Ālavi. At the end of an alms-giving ceremony, he delivered a discourse on the inconstancy of the khandhas. He taught the people to be always mindful and put effort to perceive the true nature of the khandhas. With the practice, it was like armed with a weapon to meet a poisonous snake—i.e., Death. One who was ever mindful of death would face death mindfully.
And after death would have a good rebirth. In the audience was a 16 years old girl who understood the message and took it seriously, and practiced the teaching regularly. After three years had passed by. One day the Buddha was as usual surveyed the world to help living beings. He saw the young weaver woman (now 19) in his vision and knew that the time was ripe for her spiritual attainment. Three years ago, she had received the meditation on death from the Buddha.
She had done the practice regularly for three years now. Her perfection for the realization of the Dhamma was becoming mature. It was like a lotus bud waiting for the sunlight to open it up. Her mind was free from mental hindrances.
__ Therefore the Buddha went back to the country of Ālavi for the second time to help her. She heard the news of the Buddha arrived and went to listen to his teaching. On the same day, her father had also asked her to wind some thread spools which he needed urgently. So she also took them together with her. She listened to the Buddha’s talk among the crowd. He also knew that the woman would die when she arrived in the weaving shed. So the Buddha invited her came closer to him. And then he was asking her the following four questions.
Q. “Where have you come from?”
A: “I don’t know Ven. Sir.”
Q. “Where are you going?”
A: “I don’t know Ven.”
Q. “Don’t you know?”
A: “Yes, I do Ven. Sir.”
Q. “Do you know?”
A: “I don’t know Ven.”
__ These were not ordinary questions and answers as most people thought. Only the Buddha and the young woman knew them. So the Buddha asked her to explain to them. The direct questions and answers of them were as follow.
Q. “From what past existence you have come here?”
A: “I don’t know.”
Q. “To what future existence you would be going from here?”
A: “I don’t know.”
Q. “Whether you don’t know that you would die one day?”
A: “Yes, I do.”
Q. “Whether you know when you would die?”
A: “I don’t.”
The Buddha was satisfied with her explanations. And then spoke the following verse: Verse 174: “Blind is the people of the world, and only a few see them. Just like only a few birds escape from the net. So only a few get to the world of deities and realize Nibbāna.”
__ At the end of the talk, the young weaver entered the Stream(became a stream-winner). Then she continued the way to her father weaving shed. When she got there, her father was asleep and suddenly woke up by her arrival.
And then accidentally pulled the shuttle and the point of it struck his daughter’s chest, she died on the spot, and he was in broken-heart. With great sorrow and pain, he went to see the Buddha. The Buddha with Dhamma talk lightened his sorrow and pain. He had strong saṁvega(sense of wise urgency) and entered the monastic order. With diligent practice and he became an arahant.
__ Once, King Pasenadi of Kosālā asked the Buddha a question: “Is there anyone dhamma in the world could complete and fulfill one’s goal in the present and future.” the Buddha short answer was— Appamāda Dhamma—Being heedful of the qualities of the mind. This is the highest protection with a blessing.
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Nalorakk
- 文章: 570
- 註冊時間: 2017-03-03, 08:00
21. 恭敬 ｜ Respect
義註解釋說，恭敬就是以適當方式敬重諸佛、獨覺佛、佛弟子 —— 從聖弟子至一般比丘或僧團以及自己的師長與戒師，對出家人而言；也敬重父母、兄姊與其他人，例如年長者。
尊重、敬仰與禮敬的果報，是投生於人界或天界等善趣；若生而為人，則會出生在上等家庭。
佛陀在多部經中談到比丘不退失之法，其中一部是《增支部》7.32〈不放逸經〉。一位天神來到佛陀面前，說明不會退失的比丘所具備的七種恭敬。
即恭敬佛、法、僧、定、學、不放逸，以及重視接待賓客。
佛陀同意他的說法，並把這件事重述給比丘們。因此，恭敬的對象不僅是人，也包括善法。人類不敬重善法，社會中才會生起許多人類問題與痛苦，所以佛陀說恭敬是一項吉祥。
我們必須恭敬值得恭敬的人；這是高尚的心境，也是今生值得讚歎的行為，來世則會帶來良善、尊貴的生命。因此，恭敬在今生與來世都有善果。應受恭敬的對象包括佛、法、僧三寶 "Ti-ratana" 或 "Ratanattaya"、父母、師長、比自己年長的人，尤其高齡者、具高尚品格者以及對自己有恩者。
對應受恭敬者表示恭敬，有助於雙方培育四梵住 —— 慈 "mettā"、悲 "karuṇā"、喜 "muditā"、捨 "upekkhā"，所以雙方都能受益。恭敬能帶來四種利益：壽命、容色、安樂與力量 —— 身心之力。佛陀在一部開示中提到這些果報；相關故事見《法句經》〈千品〉"Sahassavagga"。
—— 阿瑜瓦達那童子的故事
一對夫婦生有一子，便帶他去拜見佛陀。他們禮拜佛陀時，佛陀只對父母說：「願你們長壽。」隨後，佛陀預知他們的兒子即將死亡。為免孩子夭折，佛陀建議他們在家門前搭建亭子，把孩子安置在亭中的床榻上，再邀請比丘連續七天於該處誦念護衛經 "paritta"。
第七天，佛陀親自前來，宇宙各處的天神也隨之而至。名叫阿伐魯達迦的夜叉來到現場，等待機會帶走孩子；隨著眾多天神陸續到來，夜叉為了讓路，只得不斷後退，最後離孩子很遠。護衛經整夜持續誦念，從而保住孩子的生命。
次日，父母帶兒子拜見佛陀。孩子禮拜後，佛陀對他說：「願你長壽。」佛陀又說他將活到一百二十歲，為他取名 "Āyuvaddhana" —— 增壽。孩子長大後，有一天與同伴一同拜見佛陀與僧團。
比丘們認出了他，便問佛陀：「有沒有使人長壽的方法？」佛陀回答：敬重、禮敬年長者、智者與有德者，能使人獲得長壽、容色、安樂與力量。
佛陀接著說出第 109 偈：「常常禮敬、尊重年長有德者，其壽命、容色、安樂與力量四法增長。」
開示結束時，阿瑜瓦達那與同伴們證得預流果。智者與聖者經常實踐恭敬；我們必須如實認知有價值者的價值，也必須敬重應受敬重者。我們應具備正確態度，否則便會失去這項保護與吉祥。
舍利弗尊者是恭敬方面的典範，也是世上最可敬愛的人之一。（見向智長老所著《舍利弗尊者傳》。舍利弗尊者每晚都朝向第一位真正的老師阿說示尊者所在的方向禮敬，睡臥時也把頭朝向該方。阿說示尊者是聽聞《轉法輪經》的五比丘中最年輕者；舍利弗最初的老師刪闍耶則屬外道。有些比丘因而誤解舍利弗的行為。舍利弗初次遇見正在托缽的阿說示尊者時，便讚歎其莊嚴威儀，知道他不同於過去遇見的人，因此向他請法。
阿說示尊者為他說了一首關於因果的短偈；聽完這番簡短教導，舍利弗便證得預流果。法的開示不在長短，重要的是有無實效。許多時候，開示雖長，我們所得利益卻不多。以智慧省察便會知道，許多世俗事務與知識只是在耗費我們的時間與生命。
一切法皆由因生；因止息，果也止息。渴愛 "taṇhā" 是苦 "dukkha" 之因；滅除渴愛，苦便止息。舍利弗證得預流果後，對第一位真正的老師阿說示尊者深懷感恩與恭敬。面對智者與聖者，我們應專注於他們的高尚品格而加以敬重。對法了解愈深，對佛、法、僧三寶的恭敬也會愈深。
比丘之間依戒臘 —— 雨安居年數，"vassa" —— 決定尊卑；在家人則依年齡恭敬長者，例如弟妹敬重兄姊。有時，我們也因一個人的知識與道德操守而敬重他。有一則本生故事以三隻動物 —— 小鳥、大象與猴子 ——說明恭敬。
牠們三者依一棵大榕樹而住。一天，牠們聚在一起，討論應依年齡彼此敬重。大象說，自己年幼時曾從這棵尚小的榕樹上方跨過，樹幹只到牠腹部下方。猴子說，自己年幼時常吃榕樹的嫩芽。
小鳥告訴牠們，自己年幼時，那個地方根本沒有榕樹；直到牠在別處吃下榕樹果實，再於該處排泄，這棵榕樹才從糞便中的種子長出。因此，小鳥年齡最大。從那天起，大象與猴子便敬重小鳥。（這三隻動物分別是舍利弗尊者、大目犍連尊者與菩薩的過去世。
談到恭敬，最重要的是我們對父母與師長的態度；兩者之中，敬重父母更為重要。傷害父母所造的惡業，比傷害老師更重。例如，一個人若殺害自己的父母或老師，殺害父母者死後必定墮入地獄。
我們不應懷疑，因為佛陀親自說過。從今日媒體可知，有些人對待父母的方式令人不忍卒睹；殺害、毆打、咒罵父母，或以極其惡劣方式對待父母的新聞愈來愈多。我年輕時，從未聽聞或見過家庭中有這些邪惡、忘恩的言行。
這是人類社會衰敗的徵兆與不祥之兆。這類惡行若繼續發展，便會形成惡劣文化，導致人類毀滅。恭敬、感恩父母與師長，禮敬他們，是善法生起的基礎；佛陀本人也高度重視並讚歎這些品格。這或許是中國文化與文明延續三千多年直至今日的一項根基與重要原因。
其他偉大文化與文明卻已消失。以恭敬、感恩、禮敬及履行對父母、師長的義務為善的基礎，能培育慈愛、仁善、隨喜與真誠體諒他人的心，為人類帶來幸福、和平與進步。這是中國聖賢重視此事，並把它強調為重要修養與教育的原因之一。
另一類應受恭敬與感恩的人是老師。今日社會在這一點上也十分薄弱。年輕人把老師視為平輩與朋友，有時待老師甚至不如朋友，變得極其無禮；他們在課堂中以身體動作或言語戲弄老師。不恭敬、不感恩老師的學生，在學業與品德方面永遠不會進步。
今日無論東西方，許多老師都抱怨學生難以教導、訓練。主要原因是人們以錯誤、不善的方式運用平等、人權、民主等現代觀念，從而在家庭與學校造成問題、困難。心中抱持邪見與錯誤觀念，便難以把兒童與學生教導、訓練到正確、善的方向。這如同以錯誤方式捕捉眼鏡蛇或蝮蛇等毒蛇：不抓住蛇頭，反而抓住蛇尾。
若以錯誤、不當的方式運用這些悅耳的觀念，便會增長自我中心、貪、瞋、癡，產生負面結果。我們可在政治、經濟、社會等方面看見這些問題。它也像一把刀，既可作為工作工具，也可用來殺人。因此，恭敬以及恭敬所帶來的果報，並非微小的善法。
這項品格必須在人還年幼時培育，並應從家庭生活開始。若我們連自己的父母、師長都不恭敬、不關懷，對其他人便更不能寄予希望。因此，佛陀把恭敬強調為一項具有保護作用的吉祥。
21. Respect
__ We must show respect to respectable people, and it is a noble state of mind. It is a praiseworthy action in this life. And in the next life will have the result of a good and noble life. Therefore it has good results in this life and after. The objects of respect are; the Three Noble Treasures of the Buddha, the Dhamma and the Sangha (Ti-ratana), one’s parents, one’s teachers, people who one older than us (especially old aged people), people have noble qualities and someone has gratitude on you.
The action of showing respect to respectable people supports the development of Brahmavihara Dhamma – love (metta), compassion (karuna), appreciative joy (mudita) and equanimity (upekkha) for both sides. So both sides have benefits. The action of showing respect has four benefits; longevity, beauty, happiness, and strength (mind and body strength). These results were mentioned by the Buddha in a discourse. This story was in the Dhammapada: The Thousand (Sahassavagga).
The story of Āyuvaddhanakumāra
__ A couple had a son and took him to see the Buddha. They paid obeisance to the Buddha, and he said to the parents only by “May you live long.” Then the Buddha predicted the impending death of their son. To prevent his early death, he advised them to build a pavilion at the entrance of their home. Put the child on a couch in the pavilion. Invited the monks to recite the Parittas—Protective Charms for seven days there.
On the 7th, the Buddha himself came and followed by deities from all over the universe. At that time an ogre named Avaruddhaka came there and waiting for the chance to take the child away. With many deities were arriving at the scene, the ogre had to retreat backward to give way, and he was very far away from the child. For the whole night, the recitation of parittas was going on, and then protected the child’s life.
The next day the parents took their son to see the Buddha. After the child paid respect to the Buddha, he said to him, “May you live long.” The Buddha also said that he would live up to 120 years and named him Āyuvaddhana.
__ The child grew up, and one day with his companions went to see the Buddha and the sangha. The monks recognized him and asked the Buddha; “For being is there any means of gaining longevity?” The Buddha’s answer was by respecting and honoring the elders, wise and virtuous people would gain longevity, beauty, happiness, and strength. Then the Buddha spoke the following verse: Verse 109: “Someone always respects and honors those who are older and virtuous, the four benefits of longevity, beauty, happiness, and strength will increase.” At the end of the talk, Āyuvaddhana and his companions entered the Stream.
__ The actions of respect and honor are always practicing by the wise and noble people. We must know and understand what is valuable as valuable and must respect those who are respectable. We should have the right attitudes if not, will lose protection and blessing. Ven. Sariputta was ideal in this respect, and the most lovely human being on earth. (See—The biography of Ven. Sariputta by Nyanaponika Thera)
Every night Ven. Sariputta paid respect to the direction of his first true teacher, Ven. Assaji (Ven. Assaji was the youngest of the pañcavaggi who listened to the Discourse of the Turing the Wheel of Dhamma. Sanjaya was his first teacher but belonged to an outside sect) and laid down his head towards Ven. Assaji is the direction. Some monks misunderstood his behavior. The first time, when he met Ven. Assaji, who was on his alms-round, admired his noble demeanor. He knew that Ven. Assaji was something special from others whom he had met before. Therefore Sariputta requested him for his teaching.
Ven. Assaji gave him a short verse on the teaching of cause and effect. After this short instruction and Sariputta entered the Stream (became a sotāpanna). For Dhamma teaching, long or short is not important. The importance is its effectiveness. Mostly with long teaching and we do not get much benefit from it. In this respect with wise contemplation, we know that worldly matters and knowledge are wasting our times and life span.
Everything has their causes, and by stopping the causes and the result will stop. Craving (tanhā) is the cause of suffering (dukkha). By destroying craving and dukkha will be ceased. By entering the stream, Sariputta had strong gratitude and respect on his first true teacher Ven. Assaji. For wise and noble people, we have to focus on their noble qualities by respecting and honoring them. If we know and understand more and more Dhamma, our respect to the Three Noble Treasures— the Buddha, the Dhamma, and the Sangha are becoming greater.
Among monks, paying respect is according to seniority in rain years (vassas). Among common people, paying respect is according to older age or old people (e.g., younger siblings to older siblings.) Sometimes we pay respect to people for their knowledge and moral integrity. There was a jakata story about three animals; a small bird, an elephant, and a monkey, on the matter of respect.
Three of them relied on a great banyan tree. One day they met together and discussed the matter of paying respect to others by their ages. The elephant mentioned that when he was young, he passed through this small banyan three underneath his stomach. The monkey said that when he was young, he used to eat the buds of the banyan tree.
The small bird told them that when he was young, there was no banyan tree at the same spot. Only after he ate the fruits of banyan from another place & excreted it at the same spot & this banyan tree grew out from the seeds of the excreta. Therefore, the small bird was the oldest of them. So, the day onwards the elephant & the monkey had to pay respect to the bird. (These three animals were the past lives of Ven. Sariputta, Mahā-moggallana & the bodhisatta).
__ The most important matter on the subject of respect is our attitudes to one’s parents & teachers. More important of the two is showing respect & honoring to one’s parent. If someone harmed one’s parents, the result of misdeed is heavier then to a teacher. E.g., someone kills his parents & his teacher, the killing of one’s parents and after death for sure to fall into the hell existence in next life.
We should not doubt about it, because the Buddha himself mentioned it. From today media, we know some incidents very unpleasant to see, as to how some people treat their parents. There was more news about killing parents, beating, cursing & treating them very badly. When I was young, I never heard or seen these evil & ingratitude actions & behaviors in families.
These are the signs of decadence & bad omens for human societies. If these kinds of evil deeds & behaviors going on like this will become a bad culture & leading to the destruction of human beings. Respect, gratitude & honor to one’s parents & teachers are the foundation of goodness to arise. The Buddha himself had high regards about it & praised its qualities. Maybe this was one of the foundation & important cause for Chinese culture & civilization survived up to this day for over 3,000 years.
But other great cultures and civilizations were disappeared. With the foundation of goodness on respect, gratitude, honoring & duties to one’s parents & teachers develop love, kindness, appreciate joy, considerations for others truly bring happiness, peace & progress for human beings. This was one of the reasons why Chinese sages & noble beings paid attention & emphasis on it as a very important training & education.
Another has to be showed respect & gratitude is our teachers. This point is also very weak in nowadays societies. The young & the youth treat their teachers as equal & treat them as friends. Sometimes even worse than to a friend & it becomes very rude. They tease their teacher physically or verbally in the classrooms. A student no respect & gratitude to his teacher will never progress in the study & goodness.
Nowadays many teachers complain that students are difficult to teach & train, in the east or the west. The main reason is we use some modern views, such as – equality, human right, democracy, etc.
In the wrong & unwholesome ways. Therefore, all these create problems & difficulties in family life & school. With wrong views and ideas in mind creates difficulty to teach & train the children & the students in the right & wholesome directions. It is like catching a poisonous snake – cobra or viper in the wrong way. Instead of grasping its head, we grasp on the tail.
If we use these sweet views and ideas, wrongly & improper ways increase the self-centeredness, greed, hatred & delusion. And it will create negative results. We can see all these problems in politics, economics, societies, etc.
It also likes a knife – it can become a tool for work or kill people. Therefore, the matter of respect or the results of respect is not small wholesome dhamma. This quality has to be developed when people are still very young and should start from family life. Even we do not have respect & concern for our parents & teachers; there will be no hope on others. So, the Buddha emphasized it as protection with a blessing.
尊重、敬仰與禮敬的果報，是投生於人界或天界等善趣；若生而為人，則會出生在上等家庭。
佛陀在多部經中談到比丘不退失之法，其中一部是《增支部》7.32〈不放逸經〉。一位天神來到佛陀面前，說明不會退失的比丘所具備的七種恭敬。
即恭敬佛、法、僧、定、學、不放逸，以及重視接待賓客。
佛陀同意他的說法，並把這件事重述給比丘們。因此，恭敬的對象不僅是人，也包括善法。人類不敬重善法，社會中才會生起許多人類問題與痛苦，所以佛陀說恭敬是一項吉祥。
我們必須恭敬值得恭敬的人；這是高尚的心境，也是今生值得讚歎的行為，來世則會帶來良善、尊貴的生命。因此，恭敬在今生與來世都有善果。應受恭敬的對象包括佛、法、僧三寶 "Ti-ratana" 或 "Ratanattaya"、父母、師長、比自己年長的人，尤其高齡者、具高尚品格者以及對自己有恩者。
對應受恭敬者表示恭敬，有助於雙方培育四梵住 —— 慈 "mettā"、悲 "karuṇā"、喜 "muditā"、捨 "upekkhā"，所以雙方都能受益。恭敬能帶來四種利益：壽命、容色、安樂與力量 —— 身心之力。佛陀在一部開示中提到這些果報；相關故事見《法句經》〈千品〉"Sahassavagga"。
—— 阿瑜瓦達那童子的故事
一對夫婦生有一子，便帶他去拜見佛陀。他們禮拜佛陀時，佛陀只對父母說：「願你們長壽。」隨後，佛陀預知他們的兒子即將死亡。為免孩子夭折，佛陀建議他們在家門前搭建亭子，把孩子安置在亭中的床榻上，再邀請比丘連續七天於該處誦念護衛經 "paritta"。
第七天，佛陀親自前來，宇宙各處的天神也隨之而至。名叫阿伐魯達迦的夜叉來到現場，等待機會帶走孩子；隨著眾多天神陸續到來，夜叉為了讓路，只得不斷後退，最後離孩子很遠。護衛經整夜持續誦念，從而保住孩子的生命。
次日，父母帶兒子拜見佛陀。孩子禮拜後，佛陀對他說：「願你長壽。」佛陀又說他將活到一百二十歲，為他取名 "Āyuvaddhana" —— 增壽。孩子長大後，有一天與同伴一同拜見佛陀與僧團。
比丘們認出了他，便問佛陀：「有沒有使人長壽的方法？」佛陀回答：敬重、禮敬年長者、智者與有德者，能使人獲得長壽、容色、安樂與力量。
佛陀接著說出第 109 偈：「常常禮敬、尊重年長有德者，其壽命、容色、安樂與力量四法增長。」
開示結束時，阿瑜瓦達那與同伴們證得預流果。智者與聖者經常實踐恭敬；我們必須如實認知有價值者的價值，也必須敬重應受敬重者。我們應具備正確態度，否則便會失去這項保護與吉祥。
舍利弗尊者是恭敬方面的典範，也是世上最可敬愛的人之一。（見向智長老所著《舍利弗尊者傳》。舍利弗尊者每晚都朝向第一位真正的老師阿說示尊者所在的方向禮敬，睡臥時也把頭朝向該方。阿說示尊者是聽聞《轉法輪經》的五比丘中最年輕者；舍利弗最初的老師刪闍耶則屬外道。有些比丘因而誤解舍利弗的行為。舍利弗初次遇見正在托缽的阿說示尊者時，便讚歎其莊嚴威儀，知道他不同於過去遇見的人，因此向他請法。
阿說示尊者為他說了一首關於因果的短偈；聽完這番簡短教導，舍利弗便證得預流果。法的開示不在長短，重要的是有無實效。許多時候，開示雖長，我們所得利益卻不多。以智慧省察便會知道，許多世俗事務與知識只是在耗費我們的時間與生命。
一切法皆由因生；因止息，果也止息。渴愛 "taṇhā" 是苦 "dukkha" 之因；滅除渴愛，苦便止息。舍利弗證得預流果後，對第一位真正的老師阿說示尊者深懷感恩與恭敬。面對智者與聖者，我們應專注於他們的高尚品格而加以敬重。對法了解愈深，對佛、法、僧三寶的恭敬也會愈深。
比丘之間依戒臘 —— 雨安居年數，"vassa" —— 決定尊卑；在家人則依年齡恭敬長者，例如弟妹敬重兄姊。有時，我們也因一個人的知識與道德操守而敬重他。有一則本生故事以三隻動物 —— 小鳥、大象與猴子 ——說明恭敬。
牠們三者依一棵大榕樹而住。一天，牠們聚在一起，討論應依年齡彼此敬重。大象說，自己年幼時曾從這棵尚小的榕樹上方跨過，樹幹只到牠腹部下方。猴子說，自己年幼時常吃榕樹的嫩芽。
小鳥告訴牠們，自己年幼時，那個地方根本沒有榕樹；直到牠在別處吃下榕樹果實，再於該處排泄，這棵榕樹才從糞便中的種子長出。因此，小鳥年齡最大。從那天起，大象與猴子便敬重小鳥。（這三隻動物分別是舍利弗尊者、大目犍連尊者與菩薩的過去世。
談到恭敬，最重要的是我們對父母與師長的態度；兩者之中，敬重父母更為重要。傷害父母所造的惡業，比傷害老師更重。例如，一個人若殺害自己的父母或老師，殺害父母者死後必定墮入地獄。
我們不應懷疑，因為佛陀親自說過。從今日媒體可知，有些人對待父母的方式令人不忍卒睹；殺害、毆打、咒罵父母，或以極其惡劣方式對待父母的新聞愈來愈多。我年輕時，從未聽聞或見過家庭中有這些邪惡、忘恩的言行。
這是人類社會衰敗的徵兆與不祥之兆。這類惡行若繼續發展，便會形成惡劣文化，導致人類毀滅。恭敬、感恩父母與師長，禮敬他們，是善法生起的基礎；佛陀本人也高度重視並讚歎這些品格。這或許是中國文化與文明延續三千多年直至今日的一項根基與重要原因。
其他偉大文化與文明卻已消失。以恭敬、感恩、禮敬及履行對父母、師長的義務為善的基礎，能培育慈愛、仁善、隨喜與真誠體諒他人的心，為人類帶來幸福、和平與進步。這是中國聖賢重視此事，並把它強調為重要修養與教育的原因之一。
另一類應受恭敬與感恩的人是老師。今日社會在這一點上也十分薄弱。年輕人把老師視為平輩與朋友，有時待老師甚至不如朋友，變得極其無禮；他們在課堂中以身體動作或言語戲弄老師。不恭敬、不感恩老師的學生，在學業與品德方面永遠不會進步。
今日無論東西方，許多老師都抱怨學生難以教導、訓練。主要原因是人們以錯誤、不善的方式運用平等、人權、民主等現代觀念，從而在家庭與學校造成問題、困難。心中抱持邪見與錯誤觀念，便難以把兒童與學生教導、訓練到正確、善的方向。這如同以錯誤方式捕捉眼鏡蛇或蝮蛇等毒蛇：不抓住蛇頭，反而抓住蛇尾。
若以錯誤、不當的方式運用這些悅耳的觀念，便會增長自我中心、貪、瞋、癡，產生負面結果。我們可在政治、經濟、社會等方面看見這些問題。它也像一把刀，既可作為工作工具，也可用來殺人。因此，恭敬以及恭敬所帶來的果報，並非微小的善法。
這項品格必須在人還年幼時培育，並應從家庭生活開始。若我們連自己的父母、師長都不恭敬、不關懷，對其他人便更不能寄予希望。因此，佛陀把恭敬強調為一項具有保護作用的吉祥。
21. Respect
__ We must show respect to respectable people, and it is a noble state of mind. It is a praiseworthy action in this life. And in the next life will have the result of a good and noble life. Therefore it has good results in this life and after. The objects of respect are; the Three Noble Treasures of the Buddha, the Dhamma and the Sangha (Ti-ratana), one’s parents, one’s teachers, people who one older than us (especially old aged people), people have noble qualities and someone has gratitude on you.
The action of showing respect to respectable people supports the development of Brahmavihara Dhamma – love (metta), compassion (karuna), appreciative joy (mudita) and equanimity (upekkha) for both sides. So both sides have benefits. The action of showing respect has four benefits; longevity, beauty, happiness, and strength (mind and body strength). These results were mentioned by the Buddha in a discourse. This story was in the Dhammapada: The Thousand (Sahassavagga).
The story of Āyuvaddhanakumāra
__ A couple had a son and took him to see the Buddha. They paid obeisance to the Buddha, and he said to the parents only by “May you live long.” Then the Buddha predicted the impending death of their son. To prevent his early death, he advised them to build a pavilion at the entrance of their home. Put the child on a couch in the pavilion. Invited the monks to recite the Parittas—Protective Charms for seven days there.
On the 7th, the Buddha himself came and followed by deities from all over the universe. At that time an ogre named Avaruddhaka came there and waiting for the chance to take the child away. With many deities were arriving at the scene, the ogre had to retreat backward to give way, and he was very far away from the child. For the whole night, the recitation of parittas was going on, and then protected the child’s life.
The next day the parents took their son to see the Buddha. After the child paid respect to the Buddha, he said to him, “May you live long.” The Buddha also said that he would live up to 120 years and named him Āyuvaddhana.
__ The child grew up, and one day with his companions went to see the Buddha and the sangha. The monks recognized him and asked the Buddha; “For being is there any means of gaining longevity?” The Buddha’s answer was by respecting and honoring the elders, wise and virtuous people would gain longevity, beauty, happiness, and strength. Then the Buddha spoke the following verse: Verse 109: “Someone always respects and honors those who are older and virtuous, the four benefits of longevity, beauty, happiness, and strength will increase.” At the end of the talk, Āyuvaddhana and his companions entered the Stream.
__ The actions of respect and honor are always practicing by the wise and noble people. We must know and understand what is valuable as valuable and must respect those who are respectable. We should have the right attitudes if not, will lose protection and blessing. Ven. Sariputta was ideal in this respect, and the most lovely human being on earth. (See—The biography of Ven. Sariputta by Nyanaponika Thera)
Every night Ven. Sariputta paid respect to the direction of his first true teacher, Ven. Assaji (Ven. Assaji was the youngest of the pañcavaggi who listened to the Discourse of the Turing the Wheel of Dhamma. Sanjaya was his first teacher but belonged to an outside sect) and laid down his head towards Ven. Assaji is the direction. Some monks misunderstood his behavior. The first time, when he met Ven. Assaji, who was on his alms-round, admired his noble demeanor. He knew that Ven. Assaji was something special from others whom he had met before. Therefore Sariputta requested him for his teaching.
Ven. Assaji gave him a short verse on the teaching of cause and effect. After this short instruction and Sariputta entered the Stream (became a sotāpanna). For Dhamma teaching, long or short is not important. The importance is its effectiveness. Mostly with long teaching and we do not get much benefit from it. In this respect with wise contemplation, we know that worldly matters and knowledge are wasting our times and life span.
Everything has their causes, and by stopping the causes and the result will stop. Craving (tanhā) is the cause of suffering (dukkha). By destroying craving and dukkha will be ceased. By entering the stream, Sariputta had strong gratitude and respect on his first true teacher Ven. Assaji. For wise and noble people, we have to focus on their noble qualities by respecting and honoring them. If we know and understand more and more Dhamma, our respect to the Three Noble Treasures— the Buddha, the Dhamma, and the Sangha are becoming greater.
Among monks, paying respect is according to seniority in rain years (vassas). Among common people, paying respect is according to older age or old people (e.g., younger siblings to older siblings.) Sometimes we pay respect to people for their knowledge and moral integrity. There was a jakata story about three animals; a small bird, an elephant, and a monkey, on the matter of respect.
Three of them relied on a great banyan tree. One day they met together and discussed the matter of paying respect to others by their ages. The elephant mentioned that when he was young, he passed through this small banyan three underneath his stomach. The monkey said that when he was young, he used to eat the buds of the banyan tree.
The small bird told them that when he was young, there was no banyan tree at the same spot. Only after he ate the fruits of banyan from another place & excreted it at the same spot & this banyan tree grew out from the seeds of the excreta. Therefore, the small bird was the oldest of them. So, the day onwards the elephant & the monkey had to pay respect to the bird. (These three animals were the past lives of Ven. Sariputta, Mahā-moggallana & the bodhisatta).
__ The most important matter on the subject of respect is our attitudes to one’s parents & teachers. More important of the two is showing respect & honoring to one’s parent. If someone harmed one’s parents, the result of misdeed is heavier then to a teacher. E.g., someone kills his parents & his teacher, the killing of one’s parents and after death for sure to fall into the hell existence in next life.
We should not doubt about it, because the Buddha himself mentioned it. From today media, we know some incidents very unpleasant to see, as to how some people treat their parents. There was more news about killing parents, beating, cursing & treating them very badly. When I was young, I never heard or seen these evil & ingratitude actions & behaviors in families.
These are the signs of decadence & bad omens for human societies. If these kinds of evil deeds & behaviors going on like this will become a bad culture & leading to the destruction of human beings. Respect, gratitude & honor to one’s parents & teachers are the foundation of goodness to arise. The Buddha himself had high regards about it & praised its qualities. Maybe this was one of the foundation & important cause for Chinese culture & civilization survived up to this day for over 3,000 years.
But other great cultures and civilizations were disappeared. With the foundation of goodness on respect, gratitude, honoring & duties to one’s parents & teachers develop love, kindness, appreciate joy, considerations for others truly bring happiness, peace & progress for human beings. This was one of the reasons why Chinese sages & noble beings paid attention & emphasis on it as a very important training & education.
Another has to be showed respect & gratitude is our teachers. This point is also very weak in nowadays societies. The young & the youth treat their teachers as equal & treat them as friends. Sometimes even worse than to a friend & it becomes very rude. They tease their teacher physically or verbally in the classrooms. A student no respect & gratitude to his teacher will never progress in the study & goodness.
Nowadays many teachers complain that students are difficult to teach & train, in the east or the west. The main reason is we use some modern views, such as – equality, human right, democracy, etc.
In the wrong & unwholesome ways. Therefore, all these create problems & difficulties in family life & school. With wrong views and ideas in mind creates difficulty to teach & train the children & the students in the right & wholesome directions. It is like catching a poisonous snake – cobra or viper in the wrong way. Instead of grasping its head, we grasp on the tail.
If we use these sweet views and ideas, wrongly & improper ways increase the self-centeredness, greed, hatred & delusion. And it will create negative results. We can see all these problems in politics, economics, societies, etc.
It also likes a knife – it can become a tool for work or kill people. Therefore, the matter of respect or the results of respect is not small wholesome dhamma. This quality has to be developed when people are still very young and should start from family life. Even we do not have respect & concern for our parents & teachers; there will be no hope on others. So, the Buddha emphasized it as protection with a blessing.
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Nalorakk
- 文章: 570
- 註冊時間: 2017-03-03, 08:00
22. 謙遜 ｜ Humility
英文字典解釋「謙遜」說：謙遜的人不驕傲，也不認為自己優於他人；「謙卑」也有相同含義。義註則解釋為溫順、謙下的行為，也就是沒有慢與虛榮；其性質是安靜、易受調御、柔和、言語溫和等。義註所舉的譬喻包括擦腳布、乞丐、被拔去毒牙的蛇、折斷雙角的公牛等。謙遜的果報是獲得名聲（當然還有其他果報）。謙遜的相反是驕傲與慢，其後果可能極為嚴重，例如叛逆的提婆達多比丘與婆羅門女摩犍提耶。提婆達多獲得神通後生起慢心，渴求名聲與權力，因而反對佛陀。他驕慢到完全不理會佛陀的勸誡；最後被大地吞沒，因惡業墮入大地獄——無間地獄。
年輕的摩犍提耶容貌美麗，也以美貌自傲。父母把她獻給佛陀；佛陀看見她父母的根器已成熟，便以其女兒的身體為例，簡短開示色身不淨、終將腐敗。開示結束時，雙親都證得不還果，隨後出家，後來皆成為阿羅漢。但年輕的摩犍提耶因美貌所生的強烈慢心受到傷害，深感痛苦、怨恨，並發誓報復。後來她成為優填王的主要王后之一。佛陀住在優填王所統治的憍賞彌時，她得到報復佛陀的機會；但所有圖謀最後都失敗，她也悲慘而死。由此可見，強烈慢心會帶來何等危險與傷害，使人遭逢不幸。
謙遜的相反是慢或驕傲（māna）。人人都有慢；它既是隨眠（anusaya）之一，也是煩惱（kilesa）之一，只有證得阿羅漢果時才能根除。慢常生於擁有財富、美貌、高深學問或崇高地位等的人；即使一無所有，人也可能驕傲。
有些人以青春、健康與壽命而驕傲，即青春憍（yobbana-mada）、無病憍（ārogya-mada）與壽命憍（jīvita-mada）等。恭敬、謙遜與慢彼此相關：有慢、缺乏謙遜的人不能敬重他人；不敬重他人，也顯示其人具有慢心。慢具有僵硬的性質；僵硬的人不能或不願改變自己的態度、見解與行為。
所以，他們難以教導、勸誡；這也會導致衰敗，並使人厭惡。具謙遜品質的人則受人喜愛，謙遜也能增長有助於梵行（brahmacariya）的善法。謙遜是聖者與智者的本性。典籍教導我們，應像擦腳布、被拔去毒牙的毒蛇，或折斷雙角的公牛那樣謙下。
舍利弗尊者是一個非常好的謙卑榜樣。在《法句經》中，有一個故事描述了他極高的謙遜品質。那是雨安居（vassa）結束的時候，舍利弗尊者正準備啟程旅行。他向一些比丘告別，經過一位年輕比丘時卻沒有對他說任何話。
然而經過這位比丘身旁時，他的外衣擦到了對方。年輕比丘懷有慢心，也希望舍利弗尊者注意自己，因此心生怨懟，前往佛陀處，指控舍利弗尊者欺侮他。
佛陀因此召見舍利弗，詢問這項指控。舍利弗回答：一位堅定安住於身念住的比丘，若真的做錯了事，怎會不向同梵行者道歉？他又說自己如同大地，無論人們把花朵或垃圾堆在上面，都不起喜惡；也像擦腳布、乞丐、折角公牛等。（共有九個譬喻。）
Tha-pye-gan 禪師舉了一個自然界的例子。稻子幼小未熟時，稻稈直立；成熟而結滿稻穀後，稻稈便向下彎曲。這就是愚者與智者、有慢者與謙遜者之間的差別。
另一則故事說，舍利弗尊者曾對一名七歲沙彌展現謙遜。有一次，七歲沙彌看見舍利弗尊者的袈裟穿得不甚整齊，便出言提醒。舍利弗當場立即整理袈裟，並謙和地問沙彌這樣是否妥當。舍利弗尊者與羅睺羅尊者（佛陀唯一的兒子）都是智慧高超而極為謙遜的人。若一個人有慢心，便難以具備善的品質。
一個人愈有智慧，便愈謙遜。愈了解五蘊的過患，慢心便愈減少，繼而尋求真正的依止。真正的依止不能從外在找到；多數人向外尋求，終究一無所得。許多宗教正是出於向外尋求與揣測。
最後，多數人未找到真正的依止便死去；活著時也遭逢許多不能依靠外力解決、克服的困難。圓滿而真實的依止是慧（paññā），是心的內在品質；人人都有培育它的可能，只須加以開發。
因此，佛、法、僧（聖者僧團）是圓滿而真實的皈依處；三者所代表的是同一件事——圓滿的智慧。一般而言，每個人的真正依止是善法，例如布施、戒、定、慧，而不是多數人所依賴的外在力量與欲樂。
一般而言，外在力量與外在事物並不真實，具有短暫的本性；它們會迷惑我們的心，在世間與社會造成許多問題與痛苦。這些不幸正發生在周遭，今日世界隨處可見：以宗教與權力之名而起的暴力、恐怖主義與戰爭，以及以經濟利益之名追求欲樂、過度放縱而造成的各種污染——心、身與自然環境的污染。
所有這些悲慘之事都由愚人而非智者造成。謙遜、無慢是大智慧的特徵之一，因此人人都應培育這項高尚品質。所以佛陀說：謙遜是最上吉祥。
22. Humility
__ The opposite nature of humility is conceit or pride (māna). Everyone has conceit (māna). It is one of the latent dispositions (ānusayā) & one of the defilements (kilesā). Only on the highest stage of arahatship māna is eradicated. It uses to happen in people who have a fortune, beauty, highly educated, high status, etc. Without any of them, also people can have pride. Some take pride in their youthfulness, healthiness, and life faculty (jivitamāna, i.e., live a longer life), etc.
The qualities of respect & humility are connected. Someone has conceit (no humility) cannot show respect to others. And without respect means someone has conceit. Therefore, they are supporting each other. Conceit has the nature of rigidity. A rigid person cannot or will not change his attitudes, opinions, or behavior.
So, they are difficult to teach or admonish. It is also a cause for downfall & dislike by others. A person has the quality of humility loved by others. It also increases or develops the wholesome dhamma to a holy life (brahmacariya dhamma). The quality of humility is the nature of noble & wise people. In textbooks, it taught us to behave like a rag for wiping feet or a poisonous snake which fangs are broken or a bull with broken horns.
Ven. Sariputta was a very good example as a humble person. In the Dhammapada, there was a story described his great quality of humility. It was the end of a rain retreat (vassa), Ven. Sariputta was about to set out a journey. He was saying goodbye to some monks & passing a young bhikkhu without saying anything to him.
But his outer robe brushed against this monk body when he was passing through him. This young monk had conceit and also wanted Ven. Sariputta to pay attention to him. Therefore, bore some grudge against him & approached the Buddha. He complained to the Buddha that Ven. Sariputta had abused him.
The Buddha, therefore, sent for Sariputta & questioned him about the complaint. He answered that how could a monk who steadfastly kept his mind on the body, not apologized to a fellow monk after had done something wrong. He was like the earth with no feeling of like or dislike when flowers & rubbish piled on it. He was also like the rag cloth, the beggar, a bull with broken horns, etc. (There were nine examples).
__ The-pye-kan Sayadaw gave a natural example. Rice plants when they are young & immature, the stalks are at upright positions. After they are grown up & laden with rice grain, the stalks are bending down. These are the differences between a fool & a wise, or someone has conceit & someone has humility.
There was another story about Ven. Sariputta of showing his humility to a 7-year-old young novice. One time the robe of Ven. Sariputta was not very neat & a 7-year-old young novice saw it. And he informed it to Sariputta. On the spot, Sariputta corrected his robe by readjusting it instantly. He humbly asked the novice as was it good enough. Ven. Sariputta & Ven. Rahula (The only son of the Buddha) were high-class persons with great wisdom & very humble nature if a person has conceit & difficulty to possess good qualities.
If a person becomes wiser & he will become humbler. By knowing more about the faults of the khandha (body) one’s conceit will be decreased, and then he will look for the refuge. We cannot find it externally. Most people are looking for outside that they would never find it. Most religions came from external searches & speculations.
At last most people will die without the true refuge. When still alive, they encounter a lot of difficulty & problems which they cannot solve or overcome by outside powers. The perfect or true refuge is wisdom (paññā), which is the internal quality of the mind. Everybody has it, and only we need to develop it.
Therefore, the Buddha, the Dhamma & the Sangha (ariya sangha) are the perfect or true refuge. They represent only one thing - which is perfect wisdom. In general, true everyone refuge is the wholesome dhammas such as dāna, sīla, samādhi & paññā. These are not the outside powers & sensual pleasures which most people rely on it.
Generally speaking, the outside powers and external things/matters are untrue and belong to the fleeting nature. These things can be deluded our mind & created a lot of problems & sufferings in the world & societies. These unfortunate things are happening around us, which we can see in today world. Violence, terrorism, wars in the name of religion and power & all kinds of pollutions (mind, body & nature) in the name of economics for sensual pleasures & overindulgence.
All these miserable things are created by fools & not the wise. The quality of humility or without conceit is one of the characteristics of great wisdom. Therefore, everyone should develop this noble quality. So, the Buddha said; humility was the highest protection with a blessing.
年輕的摩犍提耶容貌美麗，也以美貌自傲。父母把她獻給佛陀；佛陀看見她父母的根器已成熟，便以其女兒的身體為例，簡短開示色身不淨、終將腐敗。開示結束時，雙親都證得不還果，隨後出家，後來皆成為阿羅漢。但年輕的摩犍提耶因美貌所生的強烈慢心受到傷害，深感痛苦、怨恨，並發誓報復。後來她成為優填王的主要王后之一。佛陀住在優填王所統治的憍賞彌時，她得到報復佛陀的機會；但所有圖謀最後都失敗，她也悲慘而死。由此可見，強烈慢心會帶來何等危險與傷害，使人遭逢不幸。
謙遜的相反是慢或驕傲（māna）。人人都有慢；它既是隨眠（anusaya）之一，也是煩惱（kilesa）之一，只有證得阿羅漢果時才能根除。慢常生於擁有財富、美貌、高深學問或崇高地位等的人；即使一無所有，人也可能驕傲。
有些人以青春、健康與壽命而驕傲，即青春憍（yobbana-mada）、無病憍（ārogya-mada）與壽命憍（jīvita-mada）等。恭敬、謙遜與慢彼此相關：有慢、缺乏謙遜的人不能敬重他人；不敬重他人，也顯示其人具有慢心。慢具有僵硬的性質；僵硬的人不能或不願改變自己的態度、見解與行為。
所以，他們難以教導、勸誡；這也會導致衰敗，並使人厭惡。具謙遜品質的人則受人喜愛，謙遜也能增長有助於梵行（brahmacariya）的善法。謙遜是聖者與智者的本性。典籍教導我們，應像擦腳布、被拔去毒牙的毒蛇，或折斷雙角的公牛那樣謙下。
舍利弗尊者是一個非常好的謙卑榜樣。在《法句經》中，有一個故事描述了他極高的謙遜品質。那是雨安居（vassa）結束的時候，舍利弗尊者正準備啟程旅行。他向一些比丘告別，經過一位年輕比丘時卻沒有對他說任何話。
然而經過這位比丘身旁時，他的外衣擦到了對方。年輕比丘懷有慢心，也希望舍利弗尊者注意自己，因此心生怨懟，前往佛陀處，指控舍利弗尊者欺侮他。
佛陀因此召見舍利弗，詢問這項指控。舍利弗回答：一位堅定安住於身念住的比丘，若真的做錯了事，怎會不向同梵行者道歉？他又說自己如同大地，無論人們把花朵或垃圾堆在上面，都不起喜惡；也像擦腳布、乞丐、折角公牛等。（共有九個譬喻。）
Tha-pye-gan 禪師舉了一個自然界的例子。稻子幼小未熟時，稻稈直立；成熟而結滿稻穀後，稻稈便向下彎曲。這就是愚者與智者、有慢者與謙遜者之間的差別。
另一則故事說，舍利弗尊者曾對一名七歲沙彌展現謙遜。有一次，七歲沙彌看見舍利弗尊者的袈裟穿得不甚整齊，便出言提醒。舍利弗當場立即整理袈裟，並謙和地問沙彌這樣是否妥當。舍利弗尊者與羅睺羅尊者（佛陀唯一的兒子）都是智慧高超而極為謙遜的人。若一個人有慢心，便難以具備善的品質。
一個人愈有智慧，便愈謙遜。愈了解五蘊的過患，慢心便愈減少，繼而尋求真正的依止。真正的依止不能從外在找到；多數人向外尋求，終究一無所得。許多宗教正是出於向外尋求與揣測。
最後，多數人未找到真正的依止便死去；活著時也遭逢許多不能依靠外力解決、克服的困難。圓滿而真實的依止是慧（paññā），是心的內在品質；人人都有培育它的可能，只須加以開發。
因此，佛、法、僧（聖者僧團）是圓滿而真實的皈依處；三者所代表的是同一件事——圓滿的智慧。一般而言，每個人的真正依止是善法，例如布施、戒、定、慧，而不是多數人所依賴的外在力量與欲樂。
一般而言，外在力量與外在事物並不真實，具有短暫的本性；它們會迷惑我們的心，在世間與社會造成許多問題與痛苦。這些不幸正發生在周遭，今日世界隨處可見：以宗教與權力之名而起的暴力、恐怖主義與戰爭，以及以經濟利益之名追求欲樂、過度放縱而造成的各種污染——心、身與自然環境的污染。
所有這些悲慘之事都由愚人而非智者造成。謙遜、無慢是大智慧的特徵之一，因此人人都應培育這項高尚品質。所以佛陀說：謙遜是最上吉祥。
22. Humility
__ The opposite nature of humility is conceit or pride (māna). Everyone has conceit (māna). It is one of the latent dispositions (ānusayā) & one of the defilements (kilesā). Only on the highest stage of arahatship māna is eradicated. It uses to happen in people who have a fortune, beauty, highly educated, high status, etc. Without any of them, also people can have pride. Some take pride in their youthfulness, healthiness, and life faculty (jivitamāna, i.e., live a longer life), etc.
The qualities of respect & humility are connected. Someone has conceit (no humility) cannot show respect to others. And without respect means someone has conceit. Therefore, they are supporting each other. Conceit has the nature of rigidity. A rigid person cannot or will not change his attitudes, opinions, or behavior.
So, they are difficult to teach or admonish. It is also a cause for downfall & dislike by others. A person has the quality of humility loved by others. It also increases or develops the wholesome dhamma to a holy life (brahmacariya dhamma). The quality of humility is the nature of noble & wise people. In textbooks, it taught us to behave like a rag for wiping feet or a poisonous snake which fangs are broken or a bull with broken horns.
Ven. Sariputta was a very good example as a humble person. In the Dhammapada, there was a story described his great quality of humility. It was the end of a rain retreat (vassa), Ven. Sariputta was about to set out a journey. He was saying goodbye to some monks & passing a young bhikkhu without saying anything to him.
But his outer robe brushed against this monk body when he was passing through him. This young monk had conceit and also wanted Ven. Sariputta to pay attention to him. Therefore, bore some grudge against him & approached the Buddha. He complained to the Buddha that Ven. Sariputta had abused him.
The Buddha, therefore, sent for Sariputta & questioned him about the complaint. He answered that how could a monk who steadfastly kept his mind on the body, not apologized to a fellow monk after had done something wrong. He was like the earth with no feeling of like or dislike when flowers & rubbish piled on it. He was also like the rag cloth, the beggar, a bull with broken horns, etc. (There were nine examples).
__ The-pye-kan Sayadaw gave a natural example. Rice plants when they are young & immature, the stalks are at upright positions. After they are grown up & laden with rice grain, the stalks are bending down. These are the differences between a fool & a wise, or someone has conceit & someone has humility.
There was another story about Ven. Sariputta of showing his humility to a 7-year-old young novice. One time the robe of Ven. Sariputta was not very neat & a 7-year-old young novice saw it. And he informed it to Sariputta. On the spot, Sariputta corrected his robe by readjusting it instantly. He humbly asked the novice as was it good enough. Ven. Sariputta & Ven. Rahula (The only son of the Buddha) were high-class persons with great wisdom & very humble nature if a person has conceit & difficulty to possess good qualities.
If a person becomes wiser & he will become humbler. By knowing more about the faults of the khandha (body) one’s conceit will be decreased, and then he will look for the refuge. We cannot find it externally. Most people are looking for outside that they would never find it. Most religions came from external searches & speculations.
At last most people will die without the true refuge. When still alive, they encounter a lot of difficulty & problems which they cannot solve or overcome by outside powers. The perfect or true refuge is wisdom (paññā), which is the internal quality of the mind. Everybody has it, and only we need to develop it.
Therefore, the Buddha, the Dhamma & the Sangha (ariya sangha) are the perfect or true refuge. They represent only one thing - which is perfect wisdom. In general, true everyone refuge is the wholesome dhammas such as dāna, sīla, samādhi & paññā. These are not the outside powers & sensual pleasures which most people rely on it.
Generally speaking, the outside powers and external things/matters are untrue and belong to the fleeting nature. These things can be deluded our mind & created a lot of problems & sufferings in the world & societies. These unfortunate things are happening around us, which we can see in today world. Violence, terrorism, wars in the name of religion and power & all kinds of pollutions (mind, body & nature) in the name of economics for sensual pleasures & overindulgence.
All these miserable things are created by fools & not the wise. The quality of humility or without conceit is one of the characteristics of great wisdom. Therefore, everyone should develop this noble quality. So, the Buddha said; humility was the highest protection with a blessing.
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Nalorakk
- 文章: 570
- 註冊時間: 2017-03-03, 08:00
23. 知足 ｜ Contentment
義註只從出家生活的角度解釋知足。雖然在家人的生活方式與比丘大不相同，了解佛陀所教的出家知足之道，仍能使我們受益；其中有許多事理與法，能使我們依善法培育自心。
我們已在《伽威西經》中見過伽威西，他是迦葉佛的在家弟子。他與追隨者在法上彼此策勵，增上戒、定、慧，最後都達到阿羅漢果的最高境界。今日佛教國家中，仍有一些優婆塞過著非常接近比丘的生活並修習心。藉由學習、觀察出家人的生活，我們也能把法適當運用於日常生活。（例如，比丘與自然相處的方式很值得注意：無論面對有情或無情之物，總是不加傷害，並抱持關懷與體諒。今日人類迫切需要這些品格與行為。）
如果這個世界 —— 地球，變得不宜居住，並非比丘的過錯，而完全是愚昧、無知、貪婪，只為自己著想之人的過錯。由此可見知足這項善法的重要性。
義註在此所說的是：無論獲得何種資具，都能知足。今日有許多物品其實並非必需，大多如同垃圾；人類對無數物品奢侈浪費，使廢棄物成為極其棘手的大問題。義註以比丘的四資具說明知足，即袈裟、飲食、住所與藥物。
義註把每項資具的知足分成三類，四資具合計便有十二種。這三類是：
1. 隨得知足；
2. 隨力知足；
3. 隨宜知足。
關於袈裟：
1. 一位比丘得到一件袈裟，品質或好或壞；他以所得為足，不渴求另一件，即使有機會再得也不接受。這就是隨得知足。
2. 一位比丘得到厚布製成的沉重袈裟，穿著時因太重而困難、不適，便與另一位比丘交換較輕的袈裟。這就是隨力知足。
3. 一位比丘得到昂貴而優質的袈裟，認為它更適合出家已久、具德而多聞的長老等人。
於是把袈裟供給他們，自己另覓較便宜的袈裟。這就是隨宜知足。
其餘資具 —— 托缽食、住所與藥物，也應依上述方式理解。比丘如此知足於四資具，是一項吉祥，因為能捨棄多欲、惡欲等不良品格。修習知足能導向善趣投生，也有助於梵行的增長。
以下要摘錄難陀摩羅毘旺薩禪師關於知足的教導，供人思惟。他曾就此作兩次開示：第一次說明知足與不知足，第二次總說知足。
英文字典把知足解釋為一種平靜的幸福與滿足感；不知足則是對自身處境不滿意的感受。
由此生起兩個問題：「我們應在哪方面知足？」以及「應在哪方面不知足？」知足是真正修行者的特徵之一。
對一切事物都知足並不好。這裡的知足與擁有物質相關；並不是說擁有物質不好，或不應尋求物質。
我們應制御貪婪與過度的貪求；以正當、合法的方式取得物品並無不妥。無論出家或在家，生性極其貪婪者都會受人厭惡、呵責。佛陀以大火與海洋譬喻貪婪者：無論把什麼投入大火，都會被焚燒，而火始終燃燒不止。
（以火譬喻貪婪，不僅說明它焚燒自心，也焚燒物質世界。全球暖化所帶來的危險，正呈現今日人類過度貪婪、不知足的情形。）
無論陸地上多少水流入海洋，海洋都不會滿溢。人的欲望或貪婪永遠不會滿足，只會不斷說：「我要更多！我要更多！」（人類尚未停止過度開採地球資源，如今甚至計畫到外太空繼續同樣的事。）有些人不知足又過度挑剔，連父母也無法忍受。
對善法 —— 即福德 —— 不知足，確實是好事；這包括與戒、定、慧相關的福德。對知識與智慧的追求、學習和研究，也不應知足。（其中包括世俗知識，但這些知識應當是善的，也應明智、正確地運用；否則會毀壞或傷害人類，成為錯誤的知識。）知識與教育愈多愈好，因為可以用於人類的福祉與安樂。福德或善法有不同類別，從基礎至較高層次，例如戒、定、慧。培育福德如同沿階梯向上攀登。（這不是說必須逐項分開實踐；例如布施時，也可同時持戒、禪修。）
依其性質，善法可分為三類：
．欲界善 (kāmāvacara-kusala）；
．廣大善 (mahaggata-kusala）；
．出世間善 (lokuttara-kusala"，可理解為非黑非白業）。
1. 對一般人與多數人而言，欲界善更為重要，也較容易實踐；若要得到較好的果報，就必須加以了解。
依下列六項差別，可分為八種：
．智相應；
．智不相應；
．悅俱；
．捨俱；
．有行；
．無行。
把三組條件相配，便得到八種欲界善心（2 × 2 × 2 = 8）：
．悅俱、智相應、無行
．悅俱、智相應、有行
．悅俱、智不相應、無行
．悅俱、智不相應、有行
．捨俱、智相應、無行
．捨俱、智相應、有行
．捨俱、智不相應、無行
．捨俱、智不相應、有行。
因此，以最殊勝的心行善極為重要。
第一種悅俱、智相應、無行的善心，能帶來最殊勝的果報。
第八種捨俱、智不相應、有行的善心，所得果報較劣。
（了解阿毘達磨教法極其重要，能使我們更清楚、深入地理解經教，從而善巧運用，使未來生命得到更好的果報。）善巧修福十分重要；我們甚至可在某些動物身上看見其善果，例如百萬或億萬富翁所飼養的寵物犬貓。
幾年前，西方有一則有趣新聞。一名非常富有的老婦人養了一隻寵物貓；她去世時，把大筆財產留給心愛的貓。我相信這隻貓的生活遠勝多數普通人。以殊勝的布施與持戒，眾生能投生天界；品質較低時，也可能投生為人。
（最後，禪師談到廣大善 —— 止禪 —— 與出世間善，直至最高的阿羅漢果。）
這些善法都只有在不滿足於現有成就時才能增長，因此我們必須依佛法而行。貪求物質並不好；善法 (kusala-dhamma） 則是好的，因為它以不貪 (alobha） 為根。
（愚人對不善法 (akusala-dhamma） 永不知足，對善法卻很快知足；今日世界的情形正是如此。）
第二次開示總說知足。知足是聖者的高尚品格，所以可稱為聖者之道或聖者的修行；佛陀也曾如此說。《慈經》列出禪修者應具備的一些品格，知足就是其中之一。修慈者為何應知足，不難理解：知足是貪婪的對治；貪婪之人如何能培育慈？（四梵住 —— 慈、悲、喜、捨 —— 是彼此相關之法。）知足於自己的物品，尤其四資具 —— 衣、食、住、藥 ——是 聖者之道。
佛陀說，在人所擁有的一切財富中，知足是最好的財富。知足於己有，不想佔有他人之物，是安穩之道。人因不知足而遭受痛苦；不滿足於自己的財物，便渴望佔有他人的財物，例如古代中國的富有地主以卑劣手段奪取貧農土地。因不知足而企求尚未擁有之物，遂由欲望與渴愛遭受心苦。若要過幸福、安穩的生活，就必須遵循知足之道。人類極不知足，以致內心被煩惱之火焚燒。（人類過度貪婪之心，是全球暖化的一項徵兆或原因。）
佛陀說，若人能因擁有物質而感到快樂，知足便會帶來幸福。（這確實是事實；比丘與不丹人民的生活就是很好的證據。擁有足夠四資具的簡樸生活，是真正的吉祥。）由於知足，人不會想佔有他人財物 ——即 不生惡欲；他滿足於己有，不渴求其他事物。知足的相反，是強烈欲望、強烈渴愛與極度貪婪；這就是苦因。
（目前的 "Covid-19" 疫情何時結束，我們仍不知道；這件事就是很好的證明。人類每日已食用大量肉類，肉類生產方式繁多，卻仍不滿足。由於不滿足於肉類消費，人們殺害森林中的野生動物，把危險病毒帶給人類；非洲的伊波拉病毒也有相同問題。人類何時才會從中得到重大教訓？一切嚴重、悲慘的後果，都由不知足而起。）
因此，知足能制伏貪 (lobha），是一項吉祥法。
（禪師接著談比丘的四資具：袈裟、飲食、住所與藥物。）這四者是比丘維持生命的最低需要，在家人亦復如此。
袈裟或衣服用來保護身體免受寒、熱、蚊、蚋、其他昆蟲叮咬、風與日曬，也用來遮蔽裸體等，卻不是用來美化身體。以正確、適當的動機做事極其重要，否則人可能造作許多不善。例如為了裝飾，人類大量獵殺野生動物以取得皮毛；有時甚至為賺取更多金錢，以極其殘酷的方式從活體上剝下皮毛。
第二項資具是飲食。這裡沒有直接提到飲料，但乳類包括在食物中，另有一些飲料歸入藥物。比丘受用飲食，不是為了欲樂、好看或美化容色，而是為使四大平衡、維持健康、延續梵行、聞思與修行、使身體存續，得以繼續修行、行事；在家人也同樣如此。
今日人類怎麼了？飲食已毫無節制，吃喝遠超所需；為使食物與飲料愈來愈美味，又加入各種人工成分，這一切都造成健康問題。有些人甚至走向極端：明知那些食物有害健康，仍堅持「寧為美味而死」，糖尿病患者便是一例。烹調食物已成為藝術，不僅講求美味，還要外觀誘人，使人口水直流。何必如此挑剔？任何食物，不論好壞、美味與否、美觀或醜陋，最後都從身體下方排出，變成同樣臭穢、噁心之物，連自己也不想碰。動物糞便甚至仍有價值，可作肥料與能源，例如印度人使用牛糞，也能出售；誰會想買人的排泄物？
我們的嘴日復一日，不停浪費金錢與精力。為了嘴與胃，人類製造許多問題。為了這個小小洞口，以及如海洋般的胃，人類用農藥與各種有害化學物質污染食物鏈。人類食用地球上一切動物：水中游的、地上爬的、空中飛的。某些流行病與疾病，源自口對獸肉的渴求，或對食物不知足，例如 "SARS"、"Covid-19" 等。為了這張危險的嘴，人類殺害許多動物作食物，有時手段極其殘酷；也以這張嘴所說的話造成許多問題與痛苦，例如欺騙、粗惡語、背後毀謗與綺語等。
若能正確、明智地運用這張嘴，它便會成為寶藏，例如聖者與說法者。《長部》有一部很有意思的 DN 27〈起世因本經〉，談到人類的起源。新地球由自然因緣形成之初，地上沒有眾生，日月也尚未出現。因緣成熟時，一些色界禪天的眾生化生 (opapātika） 於地球。他們自有身光，能在空中移動，不吃固體食物，而以喜為食。後來，他們發現地味香甜，色如上等酥油，味如純淨野蜜。一名生性貪婪的眾生出於好奇，以手指蘸取地味品嘗；覺得十分美味，渴愛 (taṇhā） 隨即生起，便繼續食用。其他眾生見狀也相繼仿效。由此，人類的問題始於對味或食物的渴愛。（有興趣者應閱讀原經。這並非神話，反而比《創世記》與進化論更切合實際。器世間、眾生世間與行世間 —— 色與心的世界 —— 依自然、自然法則或法定律 (dhamma-niyāma） 而存在，是自然的過程。）
基本上，人類的四資具是為了生存；超過必要與目的，便成為不知足。佛陀勸勉我們過著無牽掛、少欲求的生活。因為不知足，我們不得不更加辛勞工作，使自己疲憊不堪；最後拋下一切，結束一生。我們忙碌而陷入不善，最終以苦收場。不為進步與發展而行動，並不是知足，而是懶惰與愚昧。有些人認為知足會阻礙進步；這是貪婪、無智者的看法，也曲解了知足這項重要品格。懶惰與知足是截然不同的法：懶惰導向負面結果，知足導向正面結果。不知足意指不滿意自己已有之物，還想得到更多。
古今都有許多關於不知足的真人真事。以下只略述幾則，使我們了解其果報的危險。
—— 屠豬者君達的故事
佛陀所住的竹林精舍附近有一座村莊；竹林精舍位於王舍城。
村中住著一名極其殘酷的屠豬者君達 (Cunda），從事這項殘酷生意五十五年。儘管住得離佛陀與僧眾很近，這些年來卻未曾造過一件福業；即使賺得許多錢，他必定仍然貪婪。臨死前七天，他遭受極大痛苦與折磨，舉止如豬，不斷哼叫、尖叫，以手膝著地四處爬行。七日後死亡，投生無間地獄。我住處附近、一箭之遙便有一座小型養豬場。場主很富有，也經營其他生意。他的朋友曾告訴他邪命的果報，使他一度停業；不久後，卻因不滿足現有收入而重操舊業。
—— 一名屠夫的故事
這件事發生在佛陀住於祇樹給孤獨園時。舍衛城有一名未載姓名的屠夫，殺牛賣肉長達五十五年。他貪著肉食，每天都以肉配飯。有一天，他留下一些肉給家人，便到河邊沐浴；不料一位朋友強行買走那塊肉。他回來找不到肉，而自己一向無肉不食，便走到圈養牛隻的後院，割下一頭牛的舌頭，放在火上烤熟。
用餐時，他咬下牛舌；同一瞬間，他自己的舌頭也掉進盤中。屠夫痛苦萬分，跪倒在地，嘴裡鮮血不斷湧出。他痛苦地死去，投生地獄。
—— 因辣椒而失去妻子
這則悲傷故事發生在緬甸梅苗一帶。一對夫婦從事農作，丈夫像舍衛城的屠夫一樣強烈貪著辣椒，每餐都要吃。一天用餐時，他問妻子辣椒料理在哪裡。妻子當天太忙，忘了準備。他怒不可遏，抓起身旁柴薪打中妻子的頭；力道似乎過重，使她當場死亡。
—— 用玩具槍搶銀行
這則故事來自中國電視新聞。一對年輕夫婦急需一筆錢辦事，妻子叫丈夫設法找錢，丈夫答說自己沒有辦法。妻子便說：「你不能去搶銀行嗎？」
這名愚人竟認真聽從妻子的話，拿著玩具槍去搶銀行，結果被捕；後來下場如何不得而知。在中國，搶劫銀行可能判處死刑。強烈渴求自己沒有的東西，即不知足並設法取得，有時會導致犯罪，提婆達多比丘便是一例。中國新聞另有一事：一名惡人曾與一名年輕女子發生親密關係，兩人卻沒有相愛；後來他向女子與其父母提出婚事，遭到全體拒絕，於是把他們全部殺害。（所以，年輕女子應非常小心，不要成為惡人的獵物。）
佛陀把不知足解釋為：不滿足於自己的財物，想得到屬於他人的東西。有人可能以為他人之物勝過己有。禪師提到從前發生在斯里蘭卡的一件事。一座尼寺住有三十名比丘尼，住持本性不知足。一次，一名在家信徒供養三十個完全相同的糕餅。
她過度挑剔，要求排在第二位的比丘尼與自己交換；如此一路換到隊伍最後一人，她才滿意。今日人類比這位老尼更糟。不知足已到極端程度，以各種可能方式濫用地球資源追求欲樂，完全忽視身心福祉。西方有一種人生觀：「享受自己——人生短暫。」
我想再補上一句：「享受自己 —— 人生短暫」，然後歡歡喜喜前往惡趣 (apāya）。觀察種種內外污染、極端天氣、氣候變遷、全球暖化與自然災害等，便足以證明人類何其不知足。人類不知足到一個地球尚嫌不足，需要多個地球，於是競相探索太空中的其他行星。佛陀也曾形容愚人：即使天神從空中降下珍寶，人仍不會滿足。因此，知足就是不貪，能制伏作為苦因的貪。
知足值得談論之處甚多，因為它與不知足 —— 貪 —— 相關，也就是與人類相關。以下再說一則阿拉伯故事，供人思惟。
五名阿拉伯商人帶著駱駝與貨物穿越沙漠，通常午後在陰涼處休息，夜間繼續趕路。一個滿月之夜，他們經過一處坑洞，其中一人往下看，發現坑底有物體閃閃發光；由於只有月光，看不清究竟是什麼。他叫其他人停下來觀看，最後眾人認定那可能是寶藏，決定派一人下去查明。最貪婪者自願先下去；眾人脫下白色長袍，一件件相接成繩。那人的腳一觸到坑底，立刻看清楚：那不是寶藏，而是有毒的眼鏡蛇與蝮蛇；牠們的眼睛在月光下閃耀。他驚恐萬分，向上高喊，要眾人趕快把自己拉上去，因為下面全是毒蛇。
其他人卻不相信，以為這名貪婪者想欺騙大家；他們沒有把他拉起，反而再放第二人下去。第二人的腳剛接觸地面，也立刻明白情況，向上高喊下面只有毒蛇；上面的人仍不相信，以為兩人合謀欺騙自己。如此，眾人因彼此不信任，一一下到坑中，全部喪命。這就是過度貪婪與自私的結果。
聯合國安全理事會的五個成員，就像這五名阿拉伯商人。五國處理世界問題時也彼此不信任，只按自己的欲望與時機，對聯合國決議行使否決權。有時不但不能解決人類問題，反而使問題惡化，例如敘利亞內戰。他們出於貪、瞋、癡，為自身利益彼此反對、爭鬥。「安全理事會」變成「不安全理事會」，「聯合國」變成「不聯合國」，問題永遠無法解決。多麼可恥！愚人永遠不能了解、欣賞知足的卓越品格，智者與聖者卻清楚了解；知足也是他們寶貴的生活方式。
知足對今日世界極其重要，無論在家人或受戒出家者皆然。它蘊含深刻意義與訊息，只有運用佛陀教法加以思惟，才能發現。對今日人類社會而言，這也是一個可廣泛思考的課題。英文字典把知足解釋為平靜的幸福與滿足感。
所以，知足與不貪 (alobha） 相關，不知足則與貪 (lobha） 相關。知足導向真正的幸福與安穩，不知足導向不幸與痛苦。聖者、賢者與智者容易理解、接受知足；一般人，尤其追逐權力金錢者、商人與貪婪者——例如某些政治人物與經濟學家——卻不容易接受。
即使在今日，也可以說許多世界問題都與不知足或缺少知足相關。我們渴求之物遠超實際所需，所以浪費自然資源、奢侈揮霍、過度沉溺欲樂。美國就是很好的例子：它欠其他國家鉅額債務，並非因為像某些非洲、拉丁美洲與亞洲國家那樣貧窮；然而，仍有許多人想仿效它。
多數世俗人忽視知足與不知足的重要性，而兩者會影響家庭、社會與國際層面。知足導向幸福、和平與和諧，不知足導向不幸、不和與痛苦。例如，一部紀錄片說，一家中國銀行控告一名無力清償信用卡債務的青年，最後他遭到監禁。
這已是第二次發生。第一次由父親代他還債；這一次，父親不再承擔責任，並責怪銀行明知兒子的情況，仍借錢給他。這件事顯示不知足與貪婪的關聯。更糟的是，中國一名大學生使用信用卡向許多不同銀行借錢。根據 "BBC" 新聞，這已成為中國銀行體系的一大問題。這與美國政府及其人民十分相似：消費超出所需，造成鉅額債務。另有一則非常悲傷的故事：一名十五、六歲少年想要一部智慧型手機，因而殺害在郵局存有一些錢的祖母。
他拿走祖母的存摺，提領款項購買手機。有些年輕女子 —— 包括大學生 —— 為了金錢而向富人出賣身體，以滿足自己的不知足。與不知足相關的家庭、社會問題與痛苦，實在說之不盡。
不知足到了國際層面，規模更大，對人類的傷害也更重。有些國家的政治領袖到了應放下權力之時，仍緊緊執取；他們若放手、回歸正常生活，依然能享受很高的生活水準。但多數人並未如此，只像奴隸般追隨主人 —— 不知足。結果如何？有些國家爆發內戰，整個國家陷入混亂，出現傷害、酷刑、殺戮、饑荒、疾病與遍及世界的戰爭難民危機等。
這些人若能知足，國內所有小問題都可解決。大問題總由小問題開始；森林大火也始於一點火星，例如燃燒的菸蒂。一些超級強國介入、干涉衝突，反而對人民造成更大傷害，敘利亞內戰就是一例。
為了執著低劣欲樂而造惡，實在不值得；所欠的業債終須付出沉重代價。在經濟層面，不知足造成心、身與自然環境的污染。什麼是身心污染？人變得更加自私、貪婪、殘酷、暴力、奢侈、沉溺欲樂，心也隨之染污。
為滿足貪婪並藉科技賺取更多金錢，我們以各種化學物質污染食物。什麼是自然污染？就是土地、水與空氣的污染，以及工業廢料、消費垃圾等各種廢棄物。若以更多世俗知識加以思惟，不知足所造成的事物與問題實在說之不盡。
無論如何，不知足永遠不能為任何人或社會帶來真正的幸福與安穩。人要維持生命，只需衣、食、住、藥四資具，其餘都是額外之物。佛陀也教導比丘知足於四資具，過簡樸而身心無負擔的生活，如鳥飛往任何地方，都只以雙翼為負擔。比丘同樣知足於三衣、缽與充飢的飲食 —— 日中一食。
無論前往何處，他只攜帶最基本的必需品 —— 濾水器、剃刀，以及把下衣繫在腰間的帶子。佛陀的大弟子大迦葉尊者就是知足的典範；他圓滿奉行四依：以乞食為食、以腐尿藥為藥、以樹下為住處、以糞掃衣為袈裟。
佛陀為何總是讚歎知足少欲，並勸勉比丘具備這項品格？因為它導向幸福與安寧，使修行容易發展、證悟。知足者在困難時期與處境中，也較容易保持忍耐。聰明智者會欣賞知足；精神上的修行者、賢者與聖者由親身體驗而深知知足，因為它能培育喜悅、幸福與安寧。
住在原始森林中的森林比丘過著簡樸生活，也能深切體驗知足。（我曾在介紹泰緬邊境 "Dtow Dum" 森林時提到這一點。）在家人若也過簡樸知足的生活，必定比不知足者擁有更多喜悅、幸福與安寧；不知足者的人生則有更多問題與痛苦。
為什麼？因為強烈欲望或貪 (lobha） 與知足相反。佛陀在四聖諦中指出，苦的主要原因是渴愛 (taṇhā）。「苦」的一項含義是不圓滿，與不知足相應。佛陀也說，知足者安樂。知足是所有聖者皆具的高尚品格，肉眼看不見；它是一種內在的圓滿，與財富、金錢、欲樂所緣等外物無關。
源於財富與欲樂的幸福並非真正的幸福。有些人非常富有，卻不幸福；不能正確運用財富，反而會傷害自己。佛陀甚至說，對愚人而言，沒有財富勝過擁有財富；正如惡人短命勝過長壽。
同樣重要的是，不要錯解知足。它與懶惰或無所作為無關；只有愚昧、貪婪、自私的人才作此解釋。知足與善法相關，不知足與不善法相關；在追求、知識與智慧方面，則不應知足。
對知識與智慧感到滿足，不是知足，而只是懶惰與遲鈍。因此，我們不應錯解佛陀的教導，應依語境加以解釋、思惟。有一則很好的本生故事可用來觀察不知足如何導向負面品格與果報；觀察、研究今日世界的情況，也會看見這一切。
——《金鵝本生》（本生第 136，"Suvaṇṇahaṃsa Jātaka）
有一世，菩薩生而為人，成家並育有兩名女兒。死後，他投生為一隻金鵝 (haṃsa），羽色美麗、能飛翔的水鳥。他記得前世，悲憫昔日家人；由於全身羽毛皆為金色，便每隔一兩個月飛回去，送給她們一根金羽，使她們的生活逐漸改善。
過了一段時間，前妻變得不知足，極其貪婪，想立刻得到更多。金鵝最後一次飛來時，她抓住牠，拔光所有羽毛。這種行為殘酷，又未得到金鵝同意，所有金羽便變成普通羽毛。邪惡的妻子於是把赤裸的鳥關在籠中，等待金羽重新長出。
羽毛一長回來，金鵝便飛走，再也沒有返回。不知足或貪婪能使一切美好事物終結、化為烏有。極度貪婪者可能造作各種惡行，使身、語、意皆成不善，甚至造下重業，如弒父、弒母、企圖殺害佛陀、破和合僧等。
即使佛陀時代也發生過這些事。例如，佛陀的堂弟提婆達多為權力而企圖殺害佛陀；阿闍世王殺害父親頻毘娑羅王，也是為了權力。今日在家庭、社會、政治與經濟等方面，情況甚至更糟。為了權力與金錢，人可以造作各種有害之事；崇拜金錢是世界上最流行的宗教。
人類 —— 主要是政治人物、經濟學家與商人，以賺了多少錢、能享受多少欲樂等衡量人類發展。人們與所有媒體從不強調或討論道德、美德與倫理，所以人的思考與行為多半與貪、瞋、癡相關；媒體也朝這個方向教育人們。
有一個國家以幸福衡量進步與發展，那就是不丹。這個國家位於南亞喜馬拉雅山區，擁有美麗的山林自然景觀。人民生活簡樸、親近自然，也遵循佛陀教導。看見美麗自然，能使心喜悅、安寧。不丹人說得對：真正的進步與發展是幸福與和平，而這來自簡樸生活、親近自然與知足的人生。
精神上的修行者、古代賢者與聖者 —— 尤其森林比丘，都從親身經驗了解知足所帶來的幸福與安寧。人類因不知足與貪婪而造成種種問題、痛苦與自然災害，這一切在今日世界都清楚可見。因此，佛陀以大悲教導我們：知足是最上吉祥。
23. Contentment
__ This quality of contentment is a very important one for today world. Both for layman & ordained monk. It has a profound meaning & message within it. We can only discover them by using the Buddha’s Teachings with contemplation. It can also be a great wide subject to think about in today human societies. In the English dictionary; contentment is a feeling of quiet happiness & satisfaction.
So, it has a connection with non-greed (alobha). The opposite of discontentment is a connection with greed (lobha). Therefore contentment leads to true happiness & peace. Discontentment leads to unhappiness & suffering. The quality of contentment is easy to understand & accept by the noble beings, the sages & the wise. But not by common people or mostly not by power & money mongers, business men & greedy people (i.e., some politicians & some economists).
Even we can say today, many world problems have a connection with discontentment or lacking contentment. We are craving for more than we need. Therefore, we are wasting the natural resources, in extravagance, & overindulgence in sensual pleasures. The United States of America is a very good example. They are in great debts to other countries. Not because they are very poor like some African countries, Latin Americans & Asians. But still, many people want to imitate them.
__ Most worldly people overlook the importance of contentment & discontentment, which affect the families, societies & international levels. Contentment leads to happiness, peace & harmony. Discontentment leads to unhappiness, disharmony & suffering. For examples, in a documentary film, a Chinese bank made a lawsuit to a young man who could not repay his credit card debts & ended up in jail.
This happened for the 2nd time. The first time his father paid for his debts & this time not taking the responsibility. He blamed the bank for knowing his son situation & still loaned him money. In this case, we can see the connection between discontentment & greed. Worse than this case was a university student in China used his credit cards to borrow money from many different banks.
Now, this is a very big problem in the Banking System of China which came from B.B.C. News. These were very similar to the US Government & its citizens consumed things which more than they needed & created a lot of debts. There was also a very sad story about 15 years or 16 years old youth wanted to possess a smartphone killed his grandma, who had deposited some money in the post office.
Then he took her deposited account book, & took the money out to buy the phone. Some young women, including university students, are selling their bodies to some rich people for money to satisfy their discontentment. There is a lot to talk about family & society problems & suffering which connection with discontentment.
__ Its connection with international levels is more on a grand scale, which harmfulness brings to the human race. In some countries, the political leaders were still clinging to their powers when the time came for them to let go of it. If they let it go & went back to normal life still could enjoy their high living standards. But most of them did not & just followed behind their master Discontentment like slaves And then what happened?
Some countries had civil wars & the whole country in chaotic situations, harming, torturing, killing, famine, diseases, war refugees crises around the world, etc. If these people had contentment all the small problems in their countries would be solved. Big problems always start with small problems. A forest fire starts from a spark, e.g., a burning cigarette butt. Some superpowers came in & interfered between the conflicts that even became more harmful to the people (e.g., the Syrian Civil War). For clinging to lowly sensual pleasures & created evil deeds are not worthy of it. The kammic debts have to be repaid very seriously.
In economic levels discontentment creates mind & body pollutions, & natural pollutions. What are the mind & body pollutions? Human beings become more selfish, greedy, cruel, violent, extravagant, indulgence in sensual pleasures, etc. and the mind become defiled.
To fulfill our greed & make more money with the help of science & technology, we polluted our foods with all sorts of chemicals. What are natural pollutions? There are the pollutions of earth, water & air - and all sorts of waste materials, such as industrial waste, consumers’ rubbish, etc. With more worldly knowledge and contemplation, the matters and problems from the outcomes of discontentment will never end.
But whatever it is; discontentment never brings true happiness & peace to anyone & society. For a human being to be survived, he only needs the basic four requisites: clothes, foods, dwelling & medicine. So, all the other things are extras for him. Even the Buddha taught the monks to have contentment in these four requisites. To have a simple lifestyle, unburdened to the mind & body, just as a bird whenever it goes, flies its wings as its only burden. So too is a monk has contentment with a set of robes (3 sets of robes), an alms bowl & foods to provide for hunger (one meal a day).
Wherever he goes takes only his barest necessities along (the only barest necessities are - a water strainer, a razor for shaving, & a string girdle to fasten the lower robe at the waist as a belt). A great disciple of the Buddha, Ven. Mahākassapa was an example for contentment; he had mastered left-over scrape for food, smelly urine for medicine, the foot of a tree for dwelling, cast-off rags for robes.
__ Why the Buddha always praised contentment with little & encouraged monks to have this quality? Because it leads to happiness & peace, easy to develop the practice & realization. People have contentment easier to have patience & endurance in difficult times & situations. Intelligent & wise people will appreciate the quality of contentment. Spiritual people, sages & noble beings know it very well by direct experience on contentment. It develops joy, happiness & peace.
The forest monks live a simple lifestyle in a forest (pristine forests) also experience it very well. (I have mentioned about this in the Introduction of Dtow Dum forest at the border area between Thailand & Burma). Lay people also if they live a simple life with contentment sure to have joy, happiness & peace compare to discontent people, who have more problems & suffering in life.
Why is that? Strong desire or greed (lobha) is the opposite of contentment. The Buddha mentioned in the 4 Noble Truths, the main cause of suffering was strong desire (tanhā). One of the meanings of dukkha is unsatisfactoriness, which equals to discontentment. The Buddha also said that someone had contentment would be happy. It is a noble quality which all noble beings have it. You cannot see it with the eyes. Contentment is a kind of fulfillment, an inner one. It is nothing to do with outside things, such as wealth, money, or sensual objects.
Happiness comes from wealth & sensual pleasures are not true happiness. There are some very wealthy people without happiness. If someone cannot use the wealth properly will harmful to oneself. Even the Buddha said that for a fool without any wealth was better than he had it. It was like an evil person who lived a shorter life was better than a longer life.
__ It is also very important not to misinterpret contentment wrongly. It is nothing to do with laziness or non-action. Only the fool, greedy & selfish people interpret in this way. Contentment relates to wholesome dhamma. Discontentment relates to unwholesome dhamma. For searching, knowledge & wisdom should not have contentment.
Have contentment in knowledge & wisdom is not contentment, only laziness & dullness, or a lazy guy & a dullard. So, we should not misinterpret or misunderstand the Buddha Teaching wrongly. Interpret & contemplate according to its context. There was a very good jataka story for contemplation on discontentment, which leads to negative nature & result. If we observe & study today world situations will see all these points.
The Hanza Jataka
__ One time the bodhisatta was born as a human being & had a family with two daughters. After he passed away & born as a hanza bird – a type of water bird which had beautiful color feathers & could fly. It remembered its past life & had compassion on the family of his past. He had golden feathers & every one or Two months went there & gave them a golden feather. So, their lives were improved. After sometimes what happened was his former wife became discontent & very greedy to get more instantly.
The last time when the bird came & she arrested him & plucked all the feathers out. It was cruel & without any consent from the bird that all the golden feathers changed into ordinary ones. Therefore, the evil wife kept the naked bird in a trap & waiting for its golden feathers for growing back.
As soon as the feathers were growing back, the golden hanza bird flew away & never came back again. Discontentment or greedy leads to the ending of everything good, & becomes zero. Someone becomes very greedy could do all sorts of evil deeds. His bodily action, speech & mind become unwholesome.
These people could do heavy kammas such as patricide, matricide, tried to kill the Buddha, split the monastic sangha, etc. We can see these things happened even in the Buddha’s time. For e.gs, the Buddha’s cousin Devadatta tried to kill him for power. King Ajātasattu killed his father King Bimbisara was also for power. Nowadays, these things are even worse, in family matters, societies, politics, economics, etc. For power & money, people can do all sorts of harmful things. Worshipping money is the most popular religion in the world.
Human beings (mostly politicians, economists, businesspeople) measure human development with how much money we make, how much sensual pleasures we can enjoy, etc. People and all the media never emphasis or talk about moral issue, virtue & ethic. Therefore Human thinking & actions are mostly connection with greed, hatred & delusion. The media are also educating people in this direction.
There is a country that measures its progress & development with happiness – this is Bhutan. This is a country in the Himalayas in Southern Asia with beautiful nature of mountains & forest. Their lifestyle is very simple & close to nature & follow the teachings of the Buddha. By seeing the beautiful nature is make your mind becomes joyful & peaceful.
Bhutanese are right, the real progress & development is happiness & peace – this comes from a simple lifestyle, close to nature & contentment with life. Spiritual people, ancient sages & noble beings – mostly forest monks knew the happiness & peace of contentment with direct experiences. With discontentment and greed, human beings create human problems, suffering & natural disasters which all of it we can see in today world.
__ Therefore, the Buddha with great compassion taught us that: Contentment was the highest protection with a blessing.
我們已在《伽威西經》中見過伽威西，他是迦葉佛的在家弟子。他與追隨者在法上彼此策勵，增上戒、定、慧，最後都達到阿羅漢果的最高境界。今日佛教國家中，仍有一些優婆塞過著非常接近比丘的生活並修習心。藉由學習、觀察出家人的生活，我們也能把法適當運用於日常生活。（例如，比丘與自然相處的方式很值得注意：無論面對有情或無情之物，總是不加傷害，並抱持關懷與體諒。今日人類迫切需要這些品格與行為。）
如果這個世界 —— 地球，變得不宜居住，並非比丘的過錯，而完全是愚昧、無知、貪婪，只為自己著想之人的過錯。由此可見知足這項善法的重要性。
義註在此所說的是：無論獲得何種資具，都能知足。今日有許多物品其實並非必需，大多如同垃圾；人類對無數物品奢侈浪費，使廢棄物成為極其棘手的大問題。義註以比丘的四資具說明知足，即袈裟、飲食、住所與藥物。
義註把每項資具的知足分成三類，四資具合計便有十二種。這三類是：
1. 隨得知足；
2. 隨力知足；
3. 隨宜知足。
關於袈裟：
1. 一位比丘得到一件袈裟，品質或好或壞；他以所得為足，不渴求另一件，即使有機會再得也不接受。這就是隨得知足。
2. 一位比丘得到厚布製成的沉重袈裟，穿著時因太重而困難、不適，便與另一位比丘交換較輕的袈裟。這就是隨力知足。
3. 一位比丘得到昂貴而優質的袈裟，認為它更適合出家已久、具德而多聞的長老等人。
於是把袈裟供給他們，自己另覓較便宜的袈裟。這就是隨宜知足。
其餘資具 —— 托缽食、住所與藥物，也應依上述方式理解。比丘如此知足於四資具，是一項吉祥，因為能捨棄多欲、惡欲等不良品格。修習知足能導向善趣投生，也有助於梵行的增長。
以下要摘錄難陀摩羅毘旺薩禪師關於知足的教導，供人思惟。他曾就此作兩次開示：第一次說明知足與不知足，第二次總說知足。
英文字典把知足解釋為一種平靜的幸福與滿足感；不知足則是對自身處境不滿意的感受。
由此生起兩個問題：「我們應在哪方面知足？」以及「應在哪方面不知足？」知足是真正修行者的特徵之一。
對一切事物都知足並不好。這裡的知足與擁有物質相關；並不是說擁有物質不好，或不應尋求物質。
我們應制御貪婪與過度的貪求；以正當、合法的方式取得物品並無不妥。無論出家或在家，生性極其貪婪者都會受人厭惡、呵責。佛陀以大火與海洋譬喻貪婪者：無論把什麼投入大火，都會被焚燒，而火始終燃燒不止。
（以火譬喻貪婪，不僅說明它焚燒自心，也焚燒物質世界。全球暖化所帶來的危險，正呈現今日人類過度貪婪、不知足的情形。）
無論陸地上多少水流入海洋，海洋都不會滿溢。人的欲望或貪婪永遠不會滿足，只會不斷說：「我要更多！我要更多！」（人類尚未停止過度開採地球資源，如今甚至計畫到外太空繼續同樣的事。）有些人不知足又過度挑剔，連父母也無法忍受。
對善法 —— 即福德 —— 不知足，確實是好事；這包括與戒、定、慧相關的福德。對知識與智慧的追求、學習和研究，也不應知足。（其中包括世俗知識，但這些知識應當是善的，也應明智、正確地運用；否則會毀壞或傷害人類，成為錯誤的知識。）知識與教育愈多愈好，因為可以用於人類的福祉與安樂。福德或善法有不同類別，從基礎至較高層次，例如戒、定、慧。培育福德如同沿階梯向上攀登。（這不是說必須逐項分開實踐；例如布施時，也可同時持戒、禪修。）
依其性質，善法可分為三類：
．欲界善 (kāmāvacara-kusala）；
．廣大善 (mahaggata-kusala）；
．出世間善 (lokuttara-kusala"，可理解為非黑非白業）。
1. 對一般人與多數人而言，欲界善更為重要，也較容易實踐；若要得到較好的果報，就必須加以了解。
依下列六項差別，可分為八種：
．智相應；
．智不相應；
．悅俱；
．捨俱；
．有行；
．無行。
把三組條件相配，便得到八種欲界善心（2 × 2 × 2 = 8）：
．悅俱、智相應、無行
．悅俱、智相應、有行
．悅俱、智不相應、無行
．悅俱、智不相應、有行
．捨俱、智相應、無行
．捨俱、智相應、有行
．捨俱、智不相應、無行
．捨俱、智不相應、有行。
因此，以最殊勝的心行善極為重要。
第一種悅俱、智相應、無行的善心，能帶來最殊勝的果報。
第八種捨俱、智不相應、有行的善心，所得果報較劣。
（了解阿毘達磨教法極其重要，能使我們更清楚、深入地理解經教，從而善巧運用，使未來生命得到更好的果報。）善巧修福十分重要；我們甚至可在某些動物身上看見其善果，例如百萬或億萬富翁所飼養的寵物犬貓。
幾年前，西方有一則有趣新聞。一名非常富有的老婦人養了一隻寵物貓；她去世時，把大筆財產留給心愛的貓。我相信這隻貓的生活遠勝多數普通人。以殊勝的布施與持戒，眾生能投生天界；品質較低時，也可能投生為人。
（最後，禪師談到廣大善 —— 止禪 —— 與出世間善，直至最高的阿羅漢果。）
這些善法都只有在不滿足於現有成就時才能增長，因此我們必須依佛法而行。貪求物質並不好；善法 (kusala-dhamma） 則是好的，因為它以不貪 (alobha） 為根。
（愚人對不善法 (akusala-dhamma） 永不知足，對善法卻很快知足；今日世界的情形正是如此。）
第二次開示總說知足。知足是聖者的高尚品格，所以可稱為聖者之道或聖者的修行；佛陀也曾如此說。《慈經》列出禪修者應具備的一些品格，知足就是其中之一。修慈者為何應知足，不難理解：知足是貪婪的對治；貪婪之人如何能培育慈？（四梵住 —— 慈、悲、喜、捨 —— 是彼此相關之法。）知足於自己的物品，尤其四資具 —— 衣、食、住、藥 ——是 聖者之道。
佛陀說，在人所擁有的一切財富中，知足是最好的財富。知足於己有，不想佔有他人之物，是安穩之道。人因不知足而遭受痛苦；不滿足於自己的財物，便渴望佔有他人的財物，例如古代中國的富有地主以卑劣手段奪取貧農土地。因不知足而企求尚未擁有之物，遂由欲望與渴愛遭受心苦。若要過幸福、安穩的生活，就必須遵循知足之道。人類極不知足，以致內心被煩惱之火焚燒。（人類過度貪婪之心，是全球暖化的一項徵兆或原因。）
佛陀說，若人能因擁有物質而感到快樂，知足便會帶來幸福。（這確實是事實；比丘與不丹人民的生活就是很好的證據。擁有足夠四資具的簡樸生活，是真正的吉祥。）由於知足，人不會想佔有他人財物 ——即 不生惡欲；他滿足於己有，不渴求其他事物。知足的相反，是強烈欲望、強烈渴愛與極度貪婪；這就是苦因。
（目前的 "Covid-19" 疫情何時結束，我們仍不知道；這件事就是很好的證明。人類每日已食用大量肉類，肉類生產方式繁多，卻仍不滿足。由於不滿足於肉類消費，人們殺害森林中的野生動物，把危險病毒帶給人類；非洲的伊波拉病毒也有相同問題。人類何時才會從中得到重大教訓？一切嚴重、悲慘的後果，都由不知足而起。）
因此，知足能制伏貪 (lobha），是一項吉祥法。
（禪師接著談比丘的四資具：袈裟、飲食、住所與藥物。）這四者是比丘維持生命的最低需要，在家人亦復如此。
袈裟或衣服用來保護身體免受寒、熱、蚊、蚋、其他昆蟲叮咬、風與日曬，也用來遮蔽裸體等，卻不是用來美化身體。以正確、適當的動機做事極其重要，否則人可能造作許多不善。例如為了裝飾，人類大量獵殺野生動物以取得皮毛；有時甚至為賺取更多金錢，以極其殘酷的方式從活體上剝下皮毛。
第二項資具是飲食。這裡沒有直接提到飲料，但乳類包括在食物中，另有一些飲料歸入藥物。比丘受用飲食，不是為了欲樂、好看或美化容色，而是為使四大平衡、維持健康、延續梵行、聞思與修行、使身體存續，得以繼續修行、行事；在家人也同樣如此。
今日人類怎麼了？飲食已毫無節制，吃喝遠超所需；為使食物與飲料愈來愈美味，又加入各種人工成分，這一切都造成健康問題。有些人甚至走向極端：明知那些食物有害健康，仍堅持「寧為美味而死」，糖尿病患者便是一例。烹調食物已成為藝術，不僅講求美味，還要外觀誘人，使人口水直流。何必如此挑剔？任何食物，不論好壞、美味與否、美觀或醜陋，最後都從身體下方排出，變成同樣臭穢、噁心之物，連自己也不想碰。動物糞便甚至仍有價值，可作肥料與能源，例如印度人使用牛糞，也能出售；誰會想買人的排泄物？
我們的嘴日復一日，不停浪費金錢與精力。為了嘴與胃，人類製造許多問題。為了這個小小洞口，以及如海洋般的胃，人類用農藥與各種有害化學物質污染食物鏈。人類食用地球上一切動物：水中游的、地上爬的、空中飛的。某些流行病與疾病，源自口對獸肉的渴求，或對食物不知足，例如 "SARS"、"Covid-19" 等。為了這張危險的嘴，人類殺害許多動物作食物，有時手段極其殘酷；也以這張嘴所說的話造成許多問題與痛苦，例如欺騙、粗惡語、背後毀謗與綺語等。
若能正確、明智地運用這張嘴，它便會成為寶藏，例如聖者與說法者。《長部》有一部很有意思的 DN 27〈起世因本經〉，談到人類的起源。新地球由自然因緣形成之初，地上沒有眾生，日月也尚未出現。因緣成熟時，一些色界禪天的眾生化生 (opapātika） 於地球。他們自有身光，能在空中移動，不吃固體食物，而以喜為食。後來，他們發現地味香甜，色如上等酥油，味如純淨野蜜。一名生性貪婪的眾生出於好奇，以手指蘸取地味品嘗；覺得十分美味，渴愛 (taṇhā） 隨即生起，便繼續食用。其他眾生見狀也相繼仿效。由此，人類的問題始於對味或食物的渴愛。（有興趣者應閱讀原經。這並非神話，反而比《創世記》與進化論更切合實際。器世間、眾生世間與行世間 —— 色與心的世界 —— 依自然、自然法則或法定律 (dhamma-niyāma） 而存在，是自然的過程。）
基本上，人類的四資具是為了生存；超過必要與目的，便成為不知足。佛陀勸勉我們過著無牽掛、少欲求的生活。因為不知足，我們不得不更加辛勞工作，使自己疲憊不堪；最後拋下一切，結束一生。我們忙碌而陷入不善，最終以苦收場。不為進步與發展而行動，並不是知足，而是懶惰與愚昧。有些人認為知足會阻礙進步；這是貪婪、無智者的看法，也曲解了知足這項重要品格。懶惰與知足是截然不同的法：懶惰導向負面結果，知足導向正面結果。不知足意指不滿意自己已有之物，還想得到更多。
古今都有許多關於不知足的真人真事。以下只略述幾則，使我們了解其果報的危險。
—— 屠豬者君達的故事
佛陀所住的竹林精舍附近有一座村莊；竹林精舍位於王舍城。
村中住著一名極其殘酷的屠豬者君達 (Cunda），從事這項殘酷生意五十五年。儘管住得離佛陀與僧眾很近，這些年來卻未曾造過一件福業；即使賺得許多錢，他必定仍然貪婪。臨死前七天，他遭受極大痛苦與折磨，舉止如豬，不斷哼叫、尖叫，以手膝著地四處爬行。七日後死亡，投生無間地獄。我住處附近、一箭之遙便有一座小型養豬場。場主很富有，也經營其他生意。他的朋友曾告訴他邪命的果報，使他一度停業；不久後，卻因不滿足現有收入而重操舊業。
—— 一名屠夫的故事
這件事發生在佛陀住於祇樹給孤獨園時。舍衛城有一名未載姓名的屠夫，殺牛賣肉長達五十五年。他貪著肉食，每天都以肉配飯。有一天，他留下一些肉給家人，便到河邊沐浴；不料一位朋友強行買走那塊肉。他回來找不到肉，而自己一向無肉不食，便走到圈養牛隻的後院，割下一頭牛的舌頭，放在火上烤熟。
用餐時，他咬下牛舌；同一瞬間，他自己的舌頭也掉進盤中。屠夫痛苦萬分，跪倒在地，嘴裡鮮血不斷湧出。他痛苦地死去，投生地獄。
—— 因辣椒而失去妻子
這則悲傷故事發生在緬甸梅苗一帶。一對夫婦從事農作，丈夫像舍衛城的屠夫一樣強烈貪著辣椒，每餐都要吃。一天用餐時，他問妻子辣椒料理在哪裡。妻子當天太忙，忘了準備。他怒不可遏，抓起身旁柴薪打中妻子的頭；力道似乎過重，使她當場死亡。
—— 用玩具槍搶銀行
這則故事來自中國電視新聞。一對年輕夫婦急需一筆錢辦事，妻子叫丈夫設法找錢，丈夫答說自己沒有辦法。妻子便說：「你不能去搶銀行嗎？」
這名愚人竟認真聽從妻子的話，拿著玩具槍去搶銀行，結果被捕；後來下場如何不得而知。在中國，搶劫銀行可能判處死刑。強烈渴求自己沒有的東西，即不知足並設法取得，有時會導致犯罪，提婆達多比丘便是一例。中國新聞另有一事：一名惡人曾與一名年輕女子發生親密關係，兩人卻沒有相愛；後來他向女子與其父母提出婚事，遭到全體拒絕，於是把他們全部殺害。（所以，年輕女子應非常小心，不要成為惡人的獵物。）
佛陀把不知足解釋為：不滿足於自己的財物，想得到屬於他人的東西。有人可能以為他人之物勝過己有。禪師提到從前發生在斯里蘭卡的一件事。一座尼寺住有三十名比丘尼，住持本性不知足。一次，一名在家信徒供養三十個完全相同的糕餅。
她過度挑剔，要求排在第二位的比丘尼與自己交換；如此一路換到隊伍最後一人，她才滿意。今日人類比這位老尼更糟。不知足已到極端程度，以各種可能方式濫用地球資源追求欲樂，完全忽視身心福祉。西方有一種人生觀：「享受自己——人生短暫。」
我想再補上一句：「享受自己 —— 人生短暫」，然後歡歡喜喜前往惡趣 (apāya）。觀察種種內外污染、極端天氣、氣候變遷、全球暖化與自然災害等，便足以證明人類何其不知足。人類不知足到一個地球尚嫌不足，需要多個地球，於是競相探索太空中的其他行星。佛陀也曾形容愚人：即使天神從空中降下珍寶，人仍不會滿足。因此，知足就是不貪，能制伏作為苦因的貪。
知足值得談論之處甚多，因為它與不知足 —— 貪 —— 相關，也就是與人類相關。以下再說一則阿拉伯故事，供人思惟。
五名阿拉伯商人帶著駱駝與貨物穿越沙漠，通常午後在陰涼處休息，夜間繼續趕路。一個滿月之夜，他們經過一處坑洞，其中一人往下看，發現坑底有物體閃閃發光；由於只有月光，看不清究竟是什麼。他叫其他人停下來觀看，最後眾人認定那可能是寶藏，決定派一人下去查明。最貪婪者自願先下去；眾人脫下白色長袍，一件件相接成繩。那人的腳一觸到坑底，立刻看清楚：那不是寶藏，而是有毒的眼鏡蛇與蝮蛇；牠們的眼睛在月光下閃耀。他驚恐萬分，向上高喊，要眾人趕快把自己拉上去，因為下面全是毒蛇。
其他人卻不相信，以為這名貪婪者想欺騙大家；他們沒有把他拉起，反而再放第二人下去。第二人的腳剛接觸地面，也立刻明白情況，向上高喊下面只有毒蛇；上面的人仍不相信，以為兩人合謀欺騙自己。如此，眾人因彼此不信任，一一下到坑中，全部喪命。這就是過度貪婪與自私的結果。
聯合國安全理事會的五個成員，就像這五名阿拉伯商人。五國處理世界問題時也彼此不信任，只按自己的欲望與時機，對聯合國決議行使否決權。有時不但不能解決人類問題，反而使問題惡化，例如敘利亞內戰。他們出於貪、瞋、癡，為自身利益彼此反對、爭鬥。「安全理事會」變成「不安全理事會」，「聯合國」變成「不聯合國」，問題永遠無法解決。多麼可恥！愚人永遠不能了解、欣賞知足的卓越品格，智者與聖者卻清楚了解；知足也是他們寶貴的生活方式。
知足對今日世界極其重要，無論在家人或受戒出家者皆然。它蘊含深刻意義與訊息，只有運用佛陀教法加以思惟，才能發現。對今日人類社會而言，這也是一個可廣泛思考的課題。英文字典把知足解釋為平靜的幸福與滿足感。
所以，知足與不貪 (alobha） 相關，不知足則與貪 (lobha） 相關。知足導向真正的幸福與安穩，不知足導向不幸與痛苦。聖者、賢者與智者容易理解、接受知足；一般人，尤其追逐權力金錢者、商人與貪婪者——例如某些政治人物與經濟學家——卻不容易接受。
即使在今日，也可以說許多世界問題都與不知足或缺少知足相關。我們渴求之物遠超實際所需，所以浪費自然資源、奢侈揮霍、過度沉溺欲樂。美國就是很好的例子：它欠其他國家鉅額債務，並非因為像某些非洲、拉丁美洲與亞洲國家那樣貧窮；然而，仍有許多人想仿效它。
多數世俗人忽視知足與不知足的重要性，而兩者會影響家庭、社會與國際層面。知足導向幸福、和平與和諧，不知足導向不幸、不和與痛苦。例如，一部紀錄片說，一家中國銀行控告一名無力清償信用卡債務的青年，最後他遭到監禁。
這已是第二次發生。第一次由父親代他還債；這一次，父親不再承擔責任，並責怪銀行明知兒子的情況，仍借錢給他。這件事顯示不知足與貪婪的關聯。更糟的是，中國一名大學生使用信用卡向許多不同銀行借錢。根據 "BBC" 新聞，這已成為中國銀行體系的一大問題。這與美國政府及其人民十分相似：消費超出所需，造成鉅額債務。另有一則非常悲傷的故事：一名十五、六歲少年想要一部智慧型手機，因而殺害在郵局存有一些錢的祖母。
他拿走祖母的存摺，提領款項購買手機。有些年輕女子 —— 包括大學生 —— 為了金錢而向富人出賣身體，以滿足自己的不知足。與不知足相關的家庭、社會問題與痛苦，實在說之不盡。
不知足到了國際層面，規模更大，對人類的傷害也更重。有些國家的政治領袖到了應放下權力之時，仍緊緊執取；他們若放手、回歸正常生活，依然能享受很高的生活水準。但多數人並未如此，只像奴隸般追隨主人 —— 不知足。結果如何？有些國家爆發內戰，整個國家陷入混亂，出現傷害、酷刑、殺戮、饑荒、疾病與遍及世界的戰爭難民危機等。
這些人若能知足，國內所有小問題都可解決。大問題總由小問題開始；森林大火也始於一點火星，例如燃燒的菸蒂。一些超級強國介入、干涉衝突，反而對人民造成更大傷害，敘利亞內戰就是一例。
為了執著低劣欲樂而造惡，實在不值得；所欠的業債終須付出沉重代價。在經濟層面，不知足造成心、身與自然環境的污染。什麼是身心污染？人變得更加自私、貪婪、殘酷、暴力、奢侈、沉溺欲樂，心也隨之染污。
為滿足貪婪並藉科技賺取更多金錢，我們以各種化學物質污染食物。什麼是自然污染？就是土地、水與空氣的污染，以及工業廢料、消費垃圾等各種廢棄物。若以更多世俗知識加以思惟，不知足所造成的事物與問題實在說之不盡。
無論如何，不知足永遠不能為任何人或社會帶來真正的幸福與安穩。人要維持生命，只需衣、食、住、藥四資具，其餘都是額外之物。佛陀也教導比丘知足於四資具，過簡樸而身心無負擔的生活，如鳥飛往任何地方，都只以雙翼為負擔。比丘同樣知足於三衣、缽與充飢的飲食 —— 日中一食。
無論前往何處，他只攜帶最基本的必需品 —— 濾水器、剃刀，以及把下衣繫在腰間的帶子。佛陀的大弟子大迦葉尊者就是知足的典範；他圓滿奉行四依：以乞食為食、以腐尿藥為藥、以樹下為住處、以糞掃衣為袈裟。
佛陀為何總是讚歎知足少欲，並勸勉比丘具備這項品格？因為它導向幸福與安寧，使修行容易發展、證悟。知足者在困難時期與處境中，也較容易保持忍耐。聰明智者會欣賞知足；精神上的修行者、賢者與聖者由親身體驗而深知知足，因為它能培育喜悅、幸福與安寧。
住在原始森林中的森林比丘過著簡樸生活，也能深切體驗知足。（我曾在介紹泰緬邊境 "Dtow Dum" 森林時提到這一點。）在家人若也過簡樸知足的生活，必定比不知足者擁有更多喜悅、幸福與安寧；不知足者的人生則有更多問題與痛苦。
為什麼？因為強烈欲望或貪 (lobha） 與知足相反。佛陀在四聖諦中指出，苦的主要原因是渴愛 (taṇhā）。「苦」的一項含義是不圓滿，與不知足相應。佛陀也說，知足者安樂。知足是所有聖者皆具的高尚品格，肉眼看不見；它是一種內在的圓滿，與財富、金錢、欲樂所緣等外物無關。
源於財富與欲樂的幸福並非真正的幸福。有些人非常富有，卻不幸福；不能正確運用財富，反而會傷害自己。佛陀甚至說，對愚人而言，沒有財富勝過擁有財富；正如惡人短命勝過長壽。
同樣重要的是，不要錯解知足。它與懶惰或無所作為無關；只有愚昧、貪婪、自私的人才作此解釋。知足與善法相關，不知足與不善法相關；在追求、知識與智慧方面，則不應知足。
對知識與智慧感到滿足，不是知足，而只是懶惰與遲鈍。因此，我們不應錯解佛陀的教導，應依語境加以解釋、思惟。有一則很好的本生故事可用來觀察不知足如何導向負面品格與果報；觀察、研究今日世界的情況，也會看見這一切。
——《金鵝本生》（本生第 136，"Suvaṇṇahaṃsa Jātaka）
有一世，菩薩生而為人，成家並育有兩名女兒。死後，他投生為一隻金鵝 (haṃsa），羽色美麗、能飛翔的水鳥。他記得前世，悲憫昔日家人；由於全身羽毛皆為金色，便每隔一兩個月飛回去，送給她們一根金羽，使她們的生活逐漸改善。
過了一段時間，前妻變得不知足，極其貪婪，想立刻得到更多。金鵝最後一次飛來時，她抓住牠，拔光所有羽毛。這種行為殘酷，又未得到金鵝同意，所有金羽便變成普通羽毛。邪惡的妻子於是把赤裸的鳥關在籠中，等待金羽重新長出。
羽毛一長回來，金鵝便飛走，再也沒有返回。不知足或貪婪能使一切美好事物終結、化為烏有。極度貪婪者可能造作各種惡行，使身、語、意皆成不善，甚至造下重業，如弒父、弒母、企圖殺害佛陀、破和合僧等。
即使佛陀時代也發生過這些事。例如，佛陀的堂弟提婆達多為權力而企圖殺害佛陀；阿闍世王殺害父親頻毘娑羅王，也是為了權力。今日在家庭、社會、政治與經濟等方面，情況甚至更糟。為了權力與金錢，人可以造作各種有害之事；崇拜金錢是世界上最流行的宗教。
人類 —— 主要是政治人物、經濟學家與商人，以賺了多少錢、能享受多少欲樂等衡量人類發展。人們與所有媒體從不強調或討論道德、美德與倫理，所以人的思考與行為多半與貪、瞋、癡相關；媒體也朝這個方向教育人們。
有一個國家以幸福衡量進步與發展，那就是不丹。這個國家位於南亞喜馬拉雅山區，擁有美麗的山林自然景觀。人民生活簡樸、親近自然，也遵循佛陀教導。看見美麗自然，能使心喜悅、安寧。不丹人說得對：真正的進步與發展是幸福與和平，而這來自簡樸生活、親近自然與知足的人生。
精神上的修行者、古代賢者與聖者 —— 尤其森林比丘，都從親身經驗了解知足所帶來的幸福與安寧。人類因不知足與貪婪而造成種種問題、痛苦與自然災害，這一切在今日世界都清楚可見。因此，佛陀以大悲教導我們：知足是最上吉祥。
23. Contentment
__ This quality of contentment is a very important one for today world. Both for layman & ordained monk. It has a profound meaning & message within it. We can only discover them by using the Buddha’s Teachings with contemplation. It can also be a great wide subject to think about in today human societies. In the English dictionary; contentment is a feeling of quiet happiness & satisfaction.
So, it has a connection with non-greed (alobha). The opposite of discontentment is a connection with greed (lobha). Therefore contentment leads to true happiness & peace. Discontentment leads to unhappiness & suffering. The quality of contentment is easy to understand & accept by the noble beings, the sages & the wise. But not by common people or mostly not by power & money mongers, business men & greedy people (i.e., some politicians & some economists).
Even we can say today, many world problems have a connection with discontentment or lacking contentment. We are craving for more than we need. Therefore, we are wasting the natural resources, in extravagance, & overindulgence in sensual pleasures. The United States of America is a very good example. They are in great debts to other countries. Not because they are very poor like some African countries, Latin Americans & Asians. But still, many people want to imitate them.
__ Most worldly people overlook the importance of contentment & discontentment, which affect the families, societies & international levels. Contentment leads to happiness, peace & harmony. Discontentment leads to unhappiness, disharmony & suffering. For examples, in a documentary film, a Chinese bank made a lawsuit to a young man who could not repay his credit card debts & ended up in jail.
This happened for the 2nd time. The first time his father paid for his debts & this time not taking the responsibility. He blamed the bank for knowing his son situation & still loaned him money. In this case, we can see the connection between discontentment & greed. Worse than this case was a university student in China used his credit cards to borrow money from many different banks.
Now, this is a very big problem in the Banking System of China which came from B.B.C. News. These were very similar to the US Government & its citizens consumed things which more than they needed & created a lot of debts. There was also a very sad story about 15 years or 16 years old youth wanted to possess a smartphone killed his grandma, who had deposited some money in the post office.
Then he took her deposited account book, & took the money out to buy the phone. Some young women, including university students, are selling their bodies to some rich people for money to satisfy their discontentment. There is a lot to talk about family & society problems & suffering which connection with discontentment.
__ Its connection with international levels is more on a grand scale, which harmfulness brings to the human race. In some countries, the political leaders were still clinging to their powers when the time came for them to let go of it. If they let it go & went back to normal life still could enjoy their high living standards. But most of them did not & just followed behind their master Discontentment like slaves And then what happened?
Some countries had civil wars & the whole country in chaotic situations, harming, torturing, killing, famine, diseases, war refugees crises around the world, etc. If these people had contentment all the small problems in their countries would be solved. Big problems always start with small problems. A forest fire starts from a spark, e.g., a burning cigarette butt. Some superpowers came in & interfered between the conflicts that even became more harmful to the people (e.g., the Syrian Civil War). For clinging to lowly sensual pleasures & created evil deeds are not worthy of it. The kammic debts have to be repaid very seriously.
In economic levels discontentment creates mind & body pollutions, & natural pollutions. What are the mind & body pollutions? Human beings become more selfish, greedy, cruel, violent, extravagant, indulgence in sensual pleasures, etc. and the mind become defiled.
To fulfill our greed & make more money with the help of science & technology, we polluted our foods with all sorts of chemicals. What are natural pollutions? There are the pollutions of earth, water & air - and all sorts of waste materials, such as industrial waste, consumers’ rubbish, etc. With more worldly knowledge and contemplation, the matters and problems from the outcomes of discontentment will never end.
But whatever it is; discontentment never brings true happiness & peace to anyone & society. For a human being to be survived, he only needs the basic four requisites: clothes, foods, dwelling & medicine. So, all the other things are extras for him. Even the Buddha taught the monks to have contentment in these four requisites. To have a simple lifestyle, unburdened to the mind & body, just as a bird whenever it goes, flies its wings as its only burden. So too is a monk has contentment with a set of robes (3 sets of robes), an alms bowl & foods to provide for hunger (one meal a day).
Wherever he goes takes only his barest necessities along (the only barest necessities are - a water strainer, a razor for shaving, & a string girdle to fasten the lower robe at the waist as a belt). A great disciple of the Buddha, Ven. Mahākassapa was an example for contentment; he had mastered left-over scrape for food, smelly urine for medicine, the foot of a tree for dwelling, cast-off rags for robes.
__ Why the Buddha always praised contentment with little & encouraged monks to have this quality? Because it leads to happiness & peace, easy to develop the practice & realization. People have contentment easier to have patience & endurance in difficult times & situations. Intelligent & wise people will appreciate the quality of contentment. Spiritual people, sages & noble beings know it very well by direct experience on contentment. It develops joy, happiness & peace.
The forest monks live a simple lifestyle in a forest (pristine forests) also experience it very well. (I have mentioned about this in the Introduction of Dtow Dum forest at the border area between Thailand & Burma). Lay people also if they live a simple life with contentment sure to have joy, happiness & peace compare to discontent people, who have more problems & suffering in life.
Why is that? Strong desire or greed (lobha) is the opposite of contentment. The Buddha mentioned in the 4 Noble Truths, the main cause of suffering was strong desire (tanhā). One of the meanings of dukkha is unsatisfactoriness, which equals to discontentment. The Buddha also said that someone had contentment would be happy. It is a noble quality which all noble beings have it. You cannot see it with the eyes. Contentment is a kind of fulfillment, an inner one. It is nothing to do with outside things, such as wealth, money, or sensual objects.
Happiness comes from wealth & sensual pleasures are not true happiness. There are some very wealthy people without happiness. If someone cannot use the wealth properly will harmful to oneself. Even the Buddha said that for a fool without any wealth was better than he had it. It was like an evil person who lived a shorter life was better than a longer life.
__ It is also very important not to misinterpret contentment wrongly. It is nothing to do with laziness or non-action. Only the fool, greedy & selfish people interpret in this way. Contentment relates to wholesome dhamma. Discontentment relates to unwholesome dhamma. For searching, knowledge & wisdom should not have contentment.
Have contentment in knowledge & wisdom is not contentment, only laziness & dullness, or a lazy guy & a dullard. So, we should not misinterpret or misunderstand the Buddha Teaching wrongly. Interpret & contemplate according to its context. There was a very good jataka story for contemplation on discontentment, which leads to negative nature & result. If we observe & study today world situations will see all these points.
The Hanza Jataka
__ One time the bodhisatta was born as a human being & had a family with two daughters. After he passed away & born as a hanza bird – a type of water bird which had beautiful color feathers & could fly. It remembered its past life & had compassion on the family of his past. He had golden feathers & every one or Two months went there & gave them a golden feather. So, their lives were improved. After sometimes what happened was his former wife became discontent & very greedy to get more instantly.
The last time when the bird came & she arrested him & plucked all the feathers out. It was cruel & without any consent from the bird that all the golden feathers changed into ordinary ones. Therefore, the evil wife kept the naked bird in a trap & waiting for its golden feathers for growing back.
As soon as the feathers were growing back, the golden hanza bird flew away & never came back again. Discontentment or greedy leads to the ending of everything good, & becomes zero. Someone becomes very greedy could do all sorts of evil deeds. His bodily action, speech & mind become unwholesome.
These people could do heavy kammas such as patricide, matricide, tried to kill the Buddha, split the monastic sangha, etc. We can see these things happened even in the Buddha’s time. For e.gs, the Buddha’s cousin Devadatta tried to kill him for power. King Ajātasattu killed his father King Bimbisara was also for power. Nowadays, these things are even worse, in family matters, societies, politics, economics, etc. For power & money, people can do all sorts of harmful things. Worshipping money is the most popular religion in the world.
Human beings (mostly politicians, economists, businesspeople) measure human development with how much money we make, how much sensual pleasures we can enjoy, etc. People and all the media never emphasis or talk about moral issue, virtue & ethic. Therefore Human thinking & actions are mostly connection with greed, hatred & delusion. The media are also educating people in this direction.
There is a country that measures its progress & development with happiness – this is Bhutan. This is a country in the Himalayas in Southern Asia with beautiful nature of mountains & forest. Their lifestyle is very simple & close to nature & follow the teachings of the Buddha. By seeing the beautiful nature is make your mind becomes joyful & peaceful.
Bhutanese are right, the real progress & development is happiness & peace – this comes from a simple lifestyle, close to nature & contentment with life. Spiritual people, ancient sages & noble beings – mostly forest monks knew the happiness & peace of contentment with direct experiences. With discontentment and greed, human beings create human problems, suffering & natural disasters which all of it we can see in today world.
__ Therefore, the Buddha with great compassion taught us that: Contentment was the highest protection with a blessing.
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Nalorakk
- 文章: 570
- 註冊時間: 2017-03-03, 08:00
24. 感恩知報 ｜ Gratitude
知恩 (kataññutā) 是一項極其重要的高尚品格，多數人卻予以忽視。佛陀也在若干部經中強調這項品格。感恩與操守相關；英文字典對「操守」(integrity) 有兩種解釋：
一是誠實並堅守道德原則的品格；
二是完整統一的狀態，也就是和諧與安定。
它也與恭敬、謙遜、知足等品格相連；《吉祥經》第七組把這些與感恩列在一起。在此及其他地方，佛陀都以極其有系統而深刻的方式安排法教。毫無疑問，佛陀對整個宇宙——心與色法的世界——有極其深刻的洞察。
即使偉大的科學天才阿爾伯特・愛因斯坦，也深刻洞察了物質世界；但他仍有家庭問題（參見其傳記），因為他是凡夫，只看見事情的一面。佛陀與聖者則看見兩面。若我們忽視心及其本性的重要性，未來將有許多或大或小的危險等待人類。
善法彼此相連、互相關聯，不善法亦然。佛陀親自把一切教法分為三組：
．戒：道德、美德與倫理；
．定：專注、寂靜與安穩；
．慧：明辨、知識與智慧。這稱為三學。
實際修行的八聖道則依慧、戒、定排列：正見、正思惟；正業、正語、正命；正念、正精進、正定。
這些次第由佛陀親自安排，極其有系統而深奧，以真正的進步與發展為依據。首先，我們需要對教法的知識或慧，才能遵循並實踐；這與任何有價值的知識和學習一樣。因此，佛法更像教育，而非宗教。
佛教徒不接受上帝與創造論，只關注人類、自然與自然法則；佛法更像科學。主要差別是，科學家只了解物質世界，甚至不了解自己；而自己的心遠比外在世界更接近自己。
只有先具備對教法的知識，才會有正見，正確的思想與思惟也隨之生起。人依自己所信的體系、觀念與教義思考；思考之後，行為與言語便隨之而來。於是，我們在日常人際與謀生中造作一切善業或不善業，並以正念、精進與專注完成這些行為。
因此，從正見開始，隨後的一切都會正確或為善；從邪見與錯誤思惟開始，隨後的一切便會錯誤或不善。結果分別是正面與負面、幸福與痛苦、和諧與不和、和平與問題等。
我們必須知恩，再以身行與言語報恩。《增支部》一部經中，佛陀說世間有兩種人難得：
「比丘們，世間難得這兩種人：一是先施恩者；二是知恩、並自覺應當報恩者。」
第一種人不待任何理由，便善待他人、向人施恩。第二種人知道並感激別人所施的恩惠，也自覺有義務回報，至少會以感謝與善意回應。即使不能成為第一種人，也必須具備第二種人的品格。
如果我們天生不能善待所有人，至少應善待曾使自己受益的人。我們甚至應把恩視為一筆債。有些人不以善意和善行報恩，反而侮辱、傷害恩人；他們是邪惡、卑劣而不高尚的人，最終會嚴重傷害自己。
——《大猴本生》的故事
這則故事能給上述之人很好的教訓，也使我們看見何謂高尚者、何謂卑劣者。猴子名叫大迦毘 (Mahākapi)，是菩薩的前生。一名婆羅門在深林中迷路，後來跌入深谷，身受重傷，無法爬回谷頂。大迦毘猴看見後心生悲憫，為救其性命，把他背到谷頂。
猴子極其疲累，把頭枕在婆羅門腿上稍作休息。其間，那人想把猴肉帶回家給妻子，便拿起一塊大石，一擊打中猴頭。猴子頭部受到重創，鮮血噴出，流遍臉面與全身。
猴子立刻跳起，驚訝地說：「天啊！世上竟還有這樣的人。」隨即爬上附近一棵樹，難以置信地望著婆羅門。那人這才想起自己仍在深林，知道其中有野獸之險，便可憐地哭了起來。猴子仍以悲憫對他說：「現在我不能再接近你，但仍會遵守諾言，帶你走出森林。跟著我的血滴走。」
菩薩忍受劇痛，從一棵樹跳到另一棵樹，為他指出離開森林的道路。抵達林緣後，猴子仍在後方看著他走出一段距離，才轉身離去。婆羅門一離開菩薩的視線，全身便長出膿瘡與潰瘍，疼痛難忍。他不敢回家，最後來到城門，成為街頭乞丐，在痛苦悲慘中生活數年。一天，國王出城巡視，看見了他。
他看來像一頭怪獸——或許如同象人——國王便詢問他的遭遇。他把故事說完後死去，隨即投生地獄。這就是忘恩負義、重傷高尚恩人的悲慘果報。故事既引人深思又感人；雷迪大禪師在論述波羅蜜的短篇著作《勝士明燈》(Uttamapurisa Dīpanī) 中，分析了這則非凡故事所呈現的十波羅蜜。
另一項極其重要而必須回報的恩，是我們對父母所負的恩債。《增支部》一部談感恩的經中，佛陀如此教導：「這就是非善士與善士的層次。非善士不知恩，也不承認所得的幫助；忘恩、不知恩，是粗鄙之人的本性。善士則知恩，也承認所得的幫助。
知恩與承認恩惠，是善良之人的本性。有兩種人不容易報答，就是父親與母親。即使把母親扛在一肩、父親扛在另一肩長達百年，為他們塗油、按摩、沐浴、揉擦四肢，甚至任由他們在肩上大小便，也不能以這種方式報答父母。
即使讓父母在遍滿七寶的大地上擁有絕對主權 —— 也就是使其成為轉輪聖王 —— 仍不能以此報答。為什麼？因為父母為子女付出甚多：照顧他們、養育他們，並使他們認識這個世界。
然而，若能勸導無信的父母，使其安住、建立於信 (saddhā)；勸導無戒的父母，使其安住、建立於戒；勸導慳吝的父母，使其安住、建立於捨；勸導無慧的父母，使其安住、建立於慧 (paññā)——做到這個程度，才算報答父母。」
佛陀在上文所強調的感恩並非小事；他是智慧與心力最偉大的眾生，對一切都能深刻、清楚地洞察。現在讓我們思惟古代聖賢與今日之人如何看待感恩；先研究、觀察並思惟古代文化與聖賢對感恩的看法。
這裡只能以我略有了解的東方文化與聖賢為例。凡具有佛教文化與教法的佛教國家，都會遵循佛陀所教。今日受到西方文化與思潮影響，人們對感恩的見解與實踐已有很大改變，也深刻影響現代中國人，不分老少。中國自古便有道德與倫理準則、紀律、責任與義務方面的教導與教育，從家庭、社會直到政府層面。這些善的觀念與教育制度，似乎早在孔子之前便已存在。家庭層面包括父母與子女之間的關係，涉及紀律、規範、責任與義務等。
其中最重要的事之一，是子女應感恩、尊敬父母，履行應有責任與義務。這項「孝道」—— 英文似可譯為 "filial piety" —— 是家庭教育的基礎。這些道德或倫理規範對人的發展極其重要；沒有心的發展，物質發展便會危險、有害，今日世界已清楚顯示這一點。
為什麼？一個人若對父母毫無感恩、尊敬，也不盡責任與義務，便永遠不會善待他人。這些道德教育與行為準則不只關乎家庭生活，也延伸至社會、國家層面。家庭生活如同一棵樹的源頭與根；根健康強壯，才會長出堅實的樹幹、枝葉、花朵與果實。
所以，古時的賢明君王、老師與聖賢，以這些道德、倫理教育與行為準則，訓練、教導太子、官員與學生。中國有些朝代比其他朝代延續得更久，正因具有道德或倫理準則。了解自然法則的人不會感到意外；從善法生起的，必是善果。
今日有些中國政治人物與人民受到外國觀點、文化與教育影響，輕視自己的文化、道德與倫理價值及準則，把它們視為迷信與無稽之談。這些誤解、曲解來自無明與愚癡；他們對這些與自然法則及其運作方式相關的道德、倫理準則、價值與規範，既受迷惑又極其無知。
中文可稱之為「天道」與「天法」，大意是天之道、天之法，也就是行為準則。這些善法引導眾生投生善趣 (sugati)，如人趣與天趣；違背善法、走向相反道路，則必定導向惡趣 (dugati) —— 地獄、畜生與餓鬼等苦處。這些法則普遍適用，依因果法則、緣起法則與緣的關係而運作；無論信仰、見解、國籍或文化背景為何，都始終真實。它們不是古代賢者或佛陀等聖者所發明；聖者只是發現支配自然與眾生的自然法則，而這些法則並非由神祇或上帝制定。
有些人對權力與金錢的狂熱如此強烈，以致毫無道德準則、價值與操守。他們把不善事視為善事，又把善事視為垃圾與無稽之談；把毒藥誤認為良藥，把良藥誤認為毒藥。太陽永遠不會從西方升起，只會從東方升起。尤其具有影響力的人——領袖、政治人物、經濟學家、商人等——必須慎重看待自己的見解與行為。
他們若愚昧地思考、愚蠢地行事，對自他造成的傷害會極其嚴重。世界歷史清楚呈現愚昧所造成的一切危害：偉大王朝、王國與文化都曾從地球上消失。要成為端正的人，必須有道德教育與操守。我們既投生人趣，就應像人一樣思考、行事，而非像畜生、餓鬼或地獄眾生。若要改變，便須改變自己的心與行為。
自然法則不能改變，也永遠不會改變。有生必定有死，並非出於上帝的旨意，而是依自然法則。著名英國歷史學家阿諾德・湯因比研究過許多世界語言，並高度讚揚中國文化及其富有哲理、智慧的語言；研究漢字的人會理解他的意思。有些人問：「人類有未來嗎？」一些學者便以中國文明與文化為良好範例。
從佛陀的教法來看，這一點也正確。人類文明的興衰很大程度取決於人的道德原則；這些不但是為人的基礎，也是生存與進步的根基。上述要點都見於《長部》的兩部長經：《轉輪聖王師子吼經》與《起世因本經》。
中國人似乎在佛陀以前便已知道這些道理。這可能是佛教傳入中國後，中國人容易接受、融入生活並使之發展的一項主要原因。今日道教、儒教與佛教三種教導已密不可分，不同於其他信仰與宗教。
談到感恩，舍利弗尊者也是操守的典範。他知恩，也承認別人所給的幫助；這是他的本性，也是佛陀所讚歎的善士品格。所以我先前多次說，舍利弗尊者是世上最可敬愛的人；他有許多善美品格值得我們學習。舍利弗證得預流果，並非直接聽聞佛陀開示，而是聽了阿說示尊者所說的一首短偈：
Ye dhammā hetuppabhavā, tesaṃ hetuṃ tathāgato āha; tesañca yo nirodho, evaṃvādī mahāsamaṇo.
諸法從因生，如來說其因；彼等滅亦然，此為大沙門之教。
因此，舍利弗尊者常朝阿說示尊者所在的方向禮敬，睡臥時也把頭朝向同一方向，以表達對老師的感恩與敬意。佛陀也勸比丘仿效他的行誼。
另一則關於舍利弗的故事與羅陀尊者有關。羅陀原是一名貧窮的老婆羅門，住在寺院並替僧團做些雜務，因此僧團供給他飲食、衣物與住所。他想出家，便向比丘們提出請求；但因年事已高，沒有人願意幫助他。佛陀以神通知道他具備證得阿羅漢果的因緣，便召集眾比丘，詢問是否有人曾受過羅陀的供養。
舍利弗尊者告訴佛陀，羅陀很久以前曾供養他一匙飯。佛陀便請舍利弗收他為弟子、加以教導。舍利弗為羅陀授具足戒並教導他。年老的羅陀比丘易受教，嚴格依從指示，數日內便證得阿羅漢果。舍利弗竟仍清楚記得羅陀在家時曾供養的一匙飯。
這種善美品格與提婆達多的性格相去甚遠。上述《大猴本生》中，以石頭擊打猴頭的婆羅門，就是提婆達多的前生。羅陀尊者也不是普通比丘；他易受教導、訓練，又渴望了解、學習法。因為他的請問，《相應部》保存了一整組教法，名為〈羅陀相應〉。
他向佛陀提出許多關於法的問題，超過二十個，佛陀一一回答，也使其他人受到啟發。因此，他在多問法義方面居於首位。出家前，他也有較為陰暗的一面：他曾是有家室的人，也有自己的孩子；可是年老後，無人願意照顧他，所以最後住進寺院。
今日多數社會都有類似情形：愈來愈多人忽視父母，有些人最終流落街頭，有些人則住進護理之家。這種忘恩、不敬，使人沒有慈愛、悲憫，也不關懷他人。若連自己的父母都不能感恩、尊敬、慈愛、悲憫與關懷，便不可能為他人著想。
「適者生存」是動物的哲學，不是人的哲學。即使只是閱讀或聽聞聖者、古代賢者、偉人、菩薩、佛陀的上首弟子與大弟子，以及在家善士的事蹟，也會令人受到啟發、心生喜悅；若把他們的品格付諸實踐，果報會更加殊勝。
另一項值得以感恩與恭敬思惟的重要事，是環繞我們與地球母親的自然界。我們必須時常提醒自己：我們是自然的一部分，永遠不能與它分離；若自私地剝削、濫用自然，無異於自殺。因此，我們所有思想與行為都會影響偉大的地球母親，正如它們會影響自己的母親。
佛陀與古代聖賢早已知道這項道理。今日科學也以研究、觀察、實驗與調查加以證實。（業與再生法則也是如此；科學的這些發現解決了上帝的問題。）地球是太陽系中相當美麗的行星；只要一個地方受到保護，便可從世界各地許多彩色照片中看見這種美。
即使從外太空觀看，地球也非常美麗。凡未受人類破壞或污染的地方，森林、山脈、溪流、河川、瀑布、花朵、樹木等，都具有令人驚歎的美；熱愛、親近自然者能感受到。水、地、火、風四大日復一日、終年滋養我們的身體；我們的健康與生存全都依賴它們。
有人曾向這些恩人說「謝謝」與「我愛你」嗎？例如，水是生命之源，具有許多有趣性質，我們卻從未思考或關心。沒有這些自然資源，人類文明便不能生存、發展或進步。今日觀察自然，會看見我們出於貪與愚癡而造成許多傷害；一切由人製造的污染都在毒害地球。自然和諧遭破壞，許多自然災害因而出現。
人類之間若不和，社會中也會生起暴力與痛苦。自然界的一切，不論有情或無情，都互相連結、彼此相關。因此，我們應以感恩與恭敬保護地球，正確而明智地對待它。由感恩與恭敬，會生起慈愛、悲憫、關懷、和諧、幸福與和平。
所以，讓我們培育感恩這項高尚品格，使自己與他人獲得最上吉祥。
（2017 年是有紀錄以來最炎熱的一年，也出現許多災害，如暴雨、颶風、森林火災、攝氏五十度的極端高溫、地震等。美國也發生許多槍擊事件，導致眾多無辜者喪生。例如，亞利桑那州一名男子從旅館房間的窗戶，以自動步槍射擊聚集在露天音樂會的人群。這類事件多半發生在美洲大陸。今日最重要、最迫切需要處理的問題是氣溫上升；人的心與行為，即不善心與不善行，是造成這一切不幸果報的主要原因。）
24. Gratitude
__Kataññutā – gratitude is a very important noble quality which most people neglect or overlook it. Even the Buddha emphasized its noble quality in some suttas. The quality of gratitude connects with the quality of integrity. In the English dictionary, integrity has two meanings: the quality of being honest & firm in your moral principles; quality of being one united thing – harmony & peace.
It also connects with the qualities of Respect & Humility & Contentment, etc. These qualities are in this 7th group of Maṅgala Sutta with gratitude. Here & other places the Buddha arranged his Dhamma teaching in a very systematic & profound way. It is no doubt that the Buddha penetrated the whole universe – mind & physical worlds very profoundly.
Even the great genius of science – Albert Einstein profoundly penetrated the physical world. But still, he had family problems (see his biography) because he was a worldling & only seen one side of the coin. The Buddha & noble beings had seen both sides. There will be many future dangers, small & great are waiting for human beings, if we neglect the importance of the mind & its nature.
Because wholesome dhammas are connecting and relating to each other. Unwholesome dhammas are also in this way. We can arrange all the Buddha’s teachings into three groups (made by the Buddha himself): Sīla Precepts (morality, virtue, ethics), Samādhi – Concentration (calmness, tranquillity, peacefulness) & Paññā (discernment, knowledge, wisdom). It is called three pieces of training or educations. But in real practice – the Noble Eightfold Path are arranged in Paññā, Sīla & Samādhi – Right view, Right thought; Right action, Right speech, Right livelihood; Right mindfulness, Right effort & Right concentration.
These arrangements were made by the Buddha himself, very systematically, profound, by the real progress & development. First, we need intellectual knowledge or paññā to follow the teachings & practice, as like any worthy knowledge & learning. Therefore, it is more like education than religion. Buddhists do not accept God idea & its Creation; only interest in human beings, nature & natural laws. It is more like a science. The great differences are scientists only knew the physical world, even they do not know about themselves. Their mind is closer to them than the external world.
__ Only we have the intellectual knowledge on the Teachings can have right view, and will follow with right thoughts & thinking. Human thinks accordingly with their believed systems, ideas & doctrines. After thinking, we follow with actions & speech. And then we do all these actions (wholesome or unwholesome) in our daily life with people & in livelihoods.
We have to do or create all these actions with mindfulness (attention), effort & focusing on it. Therefore, start with right view & whatever follows will become right or wholesome. And start with wrong view & wrong thinking whatever follow will be wrong or unwholesome. The results are positive & negative, happiness & suffering, harmony & disharmony, peace & problems, etc.
__ We have to acknowledge the gratitude & then repay it kindness with action & speech. In a sutta of Aṅguttana Nikāya, the Buddha mentioned about two persons hard to find. He said; “Monks, these two people are hard to find in the world. The one who is first to do a kindness. And the one who is grateful for a kindness done & feels obligated to repay it.”
The first person is someone without any reason; good on others & kind to others. The second person is someone who is acknowledging & grateful for kindness done to him. And then feels the obligation to repay it. At least he responded kindly with thank you. Even we cannot be like the first person & must have the quality of the 2nd one. If we are naturally not good on others, at least be good on others who have benefited us. Even we should see gratitude as a debt. Some not respond gratitude with kindness & good action, instead insult & injure their benefactors. These are evil, nasty & ignoble people, & it will harm themselves greatly.
Mahākappina Jataka Story
__ This was a good lesson for these people. It also taught us what the noble & ignoble beings are. Mahākappina was the name of the monkey, & it was the bodhisatta’s past life. A brahman was lost in a deep forest & later fell into a deep valley, injured & could not climb up to the top. Mahākappina – the monkey saw him & had the compassion to save his life. So, he carried the man on his back & brought him to the top.
The monkey was so tired that he placed his head on the lap of the brahman & took a short rest. During the rest, the man wanted to bring the monkey meat to his wife at home. So, he took a large stone & smacked the monkey head with one blow. The monkey’s head was severely injured & blood spurted out & flowed on the whole face & body.
The money jumped up instantly & uttered these words surprisingly; “Oh! my God, in this world, still has this kind of man exists.” And then he climbed up instantly to a tree nearby & looking at the brahman amazingly. The man then remembered he was still in the deep forest & knew it dangers there with wild beasts, began to cry pitifully. With sympathy he told the brahman; “Now, I can’t close to you anymore. But I still keep my promise to let you out from the forest. Follow my blood drops.”
The bodhisatta bore his severed pain patiently & jumped from one tree to another & showed the way out. After they came out to the edge of the forest, the monkey watched him from behind until to a short distance & left.
As soon as the brahman was out of the bodhisatta’s sight, boils & sores appeared from his whole body. It was very painful & unbearable. He did not dare to go back home & ended up at the city gate & became a street beggar. He lived a very painful & miserable life for a few years. One day the king of the country came out to observe the city, & saw him. He was looked like a strange beast (may be similar to the elephant man) & the king asked what happened to him. After he told his story to him & died. After died & he was reborn in a hell.
This was a miserable outcome of ingratitude & severely injured one’s benefactor, who was a noble being. This story was interesting & touching. Ledi Sayadawgyi, in his “Uttamapurisa Dipani”, a short treatise on perfection, analyzed the ten perfections in this remarkable story.
__ Another very important gratitude we have to repay as debt is to our parents. In a sutta on Gratitude in the Aṅguttara Nikāya, the Buddha taught as follow: “These are the levels of a person of no integrity & a person with integrity. A person of no integrity is ungrateful, doesn’t acknowledge the help given to him. This ingratitude, this lack of acknowledgment is second nature among rude people. A person of integrity is grateful & acknowledges the help given to him.
This gratitude, this acknowledgment is second nature among fine people. Two people are no easy to repay, your father & mother. Even if you were to carry your mother on one shoulder & your father on the other shoulder for 100 years. And were to look after them be anointing, massaging, bathing & rubbing their limbs, & they were to defecate & urinate on your shoulders, you would not in that way repay your parents.
Even we were to establish them in absolute sovereignty over this great earth, abounding in the seven treasures still would not in that way repay them (i.e., the status of a universal monarch). Why is that? Father & mother do much for their children. They care for them, nourish them & introduce them to this world. But anyone who rouses his unbelieving parents establishes them in conviction (saddhā); rouses his unvirtuous parents establish them in virtue; rouses his stingy parents establishes in generosity & rouses his foolish parents establishes them in discernment (paññā). To this extent, one repays one’s parents.”
__ Above, what the Buddha emphasized the important quality of gratitude as not a small matter. Because he was the greatest of all beings in wisdom & mind power, penetrated everything profoundly & clearly. Now, let us contemplate ancient sages & today people how they see the matter of gratitude. First, study, observe & contemplate ancient culture & sages on gratitude.
Here I can do it with the eastern culture & sages which more or less I know. In all the Buddhist countries with the Buddhist culture & teachings will follow what the Buddha taught. Nowadays the view & practice with gratitude will be Changed a lot with the influence of western culture & thinking. This also strongly influences on the modern Chinese, old or young.
Chinese people were from ancient time had teachings & education in moral & ethical standards, disciplines, duties & obligations from the family level, society level & government level. It seemed to be these wholesome views & education systems were already existing even before Confucius’s time. At a family level, it includes the relationship between parent & children concern with disciplines, rules, duties, obligations, etc.
One of the most important matters is children should have gratitude, respect, proper duties & obligations to the parents. This Shao Tao (it seems to translate into English as filial piety) is the foundation in family education. These moral or ethical codes are very important for human development. Without mental or mind development, material development is dangerous & harmful as seen in today world. Why is that?
If someone does not have any gratitude, respect, duty & obligation to his/her parents will never good to other people. These moral education & codes of conducts are not only concern with family life; it also related to society & country levels. Family life is like the source of a tree, its root. A healthy & strong root will grow a strong trunk, branches, leaves, flowers & fruits. Therefore, in the ancient time wise emperors, teachers & sages trained & educated crowned princes, government officials & students with these moral & ethical educations & codes of conduct.
Some Chinese dynasties were last longer than others because of moral or ethical standards. These were not surprising if someone understands the laws of nature. From wholesome dhamma,, people will get wholesome results.
__ Nowadays, some Chinese politicians & Chinese people influence by outside or foreign views, cultures & educations & they look down on their culture, moral & ethical values & standards as superstitions & nonsense. These misunderstandings & interpretations come from ignorance & delusion. They are deluded & quite ignorant that these moral & ethical standards, values & codes are by the natural laws & ways.
In Chinese can be said as tien tao & tien fa or roughly in Chinese the heavenly way & codes of conducts. These are universal & by the law of cause & effect, law of dependent co-arising & law of conditional relation. Whatever your faiths, views, nationality & culture backgrounds, it is always true. These are not inventions by ancient sages & noble beings like the Buddha. They have only discovered the natural laws which govern nature & beings & not by gods or God.
So, some people crazy for power & money is so strong that they do not have any moral standards, values & behaviors. These people take unwholesome things & matters as wholesome, & wholesome as rubbish & non-sense. They misconceive poison as medicine; medicine as poison. The sun will never rise from the west & only from the east. Especially influential people (leaders, politicians, economists, businessmen, etc.) have to be very careful with their outlooks & conducts.
If they are thinking foolishly & conducting stupidly, the harm they cause themselves & others are very serious. We can see all the harms caused by foolishness & stupidity in world history. Great dynasties, kingdoms & great cultures were wiped out on the earth.
To become a decent human being need moral educations & conducts. We are born into the human realm must think & behave like a man, & not like animals, ghosts & hell beings. If we have to change, have to change our mind & conduct. We cannot change the natural law & it will never be. If we were born & will die for sure, & not by God’s wishes, but by the natural laws.
__ A very well known English historian Arnold Toynbee who had studied many world languages praised Chinese culture very highly & its philosophical & wisdom language. People who study Chinese letters will understand what he had said. Some people are asking questions like; “Is man has any future?” Some scholars refer to Chinese civilization & culture as a good example.
From the Buddha’s teachings, this point is also true. The ups & downs of human civilization greatly depend on human moral principles. These are foundations not only as a human but also for survival & progress. All these points were mentioned in 2 of the long discourses in the Dīgha Nikāya; Cakkavatti Sutta & Aggaññā Sutta.
It seemed to be the Chinese knew these things even before the Buddha. This might be one of the main reasons when Buddhism came to China & Chinese people were easily accepted as part of their lives & developed it. Now, these three teachings: Taoism, Confucianism & Buddhism are inseparable, & not like the other faiths & religions.
__ Talk about gratitude, Ven. Sariputta was also a good example of integrity. He was grateful & acknowledged the help given to him by someone. It was second nature to him, & among the fine people, the Buddha also supported it. Therefore, I have said many times before Ven. Sariputta was the loveliest man on the earth. He had many fine qualities we need to learn from him. Sariputta entered the stream (became a sotāpanna) was not with the direct teachings of the Buddha. He heard a short verse from Ven. Assajit (Assaji) which run thus:
“Ye dhammā hetuppa bhava, tesaṁ tathāgato āha, tesañca yo nirodho, evaṁ vādī mahā samaṇo.” “The Tathāgata (i.e., Buddha) has declared the cause & also the cessation of all phenomena which arise from the cause. This is the teaching held by the great monk.” Therefore Ven. Sariputta always paid respect in the direction where Ven. Assaji was & went to sleep with his head lying in the same direction. This was out of gratitude & respect for his teacher. The Buddha also encouraged the monks to follow his example.
__ Another story about him was related to Ven. Rādha. Rādha was a poor old brahman who stayed in the monastery & helping the sangha with small matters. So, the sangha provided him with foods, clothing & dwelling. He wanted to become a monk & asked permission from them. Because of his old age, no one wanted to help him. But the Buddha, with his supernormal power, knew that he was due for arahatship. So, he called all the monks & asked them as was there anyone received Rādha’s offering before.
Ven. Sariputta told the Buddha that Rādha had offered him a spoonful of rice before. Therefore, he asked Ven. Sariputta received him as his disciple & trained him. Ven. Sariputta ordained him & trained him. Old monk Rādha was easy to admonish & followed his instructions strictly that within a few days became an arahant. Here was Ven. Sariputta even remembered very clear Rādha as a layman offered him a spoonful of rice very long time ago.
This wholesome quality compared to the character of Devadatta, was quite far apart. In the above story Mahākappina, the brahman who smacked the monkey’s head was Devadatta’s past life. Ven Rādha was not an ordinary monk. He was easy to admonish & train also had the desire to know & learn Dhamma. Because of him, there were some Dhamma recorded in the Saṁyutta Nikāya as Rādha Saṁyutta.
He put a lot of questions to the Buddha on Dhamma (over 20 of them) which the Buddha answered & inspired others. Therefore, he was foremost in this. He also had a darker side about him before ordained. He was a family man before & had some children of his own. But after getting old nobody wanted to look after & care for him. Therefore, I ended up living at the monastery.
Nowadays, most societies are a similar situation; more & more people neglect their parents. Some end up on the street life & others in nursing homes. This kind of ingratitude & disrespect creates without love, compassion & unconcern for others. Even we cannot have gratitude, respect, love, compassion & concern for our parents & it is impossible for thinking to others.
Survival for the fittest is animal philosophy & not for human. Even by reading or hearing about noble beings such as ancient sages, great men, bodhisatta, chief & great disciples of the Buddha & lay people are inspiring & joy arises. If we put them into practice, the results will be greater.
__ Another important matter to contemplate on gratitude & respect is the natural world surrounds the mother Earth or us. One of the most important things always needs to remind us is we are part of nature. We can never be separated from it if we are selfishly exploiting or misusing it & just for suicide. Therefore, all our thinking & behaviors affect our great mother Earth, just as to our mothers.
The Buddha & ancient sages already knew this a long time ago. Today sciences also confirm it with study, observation, experiment & research. (The same as laws of kamma & rebirth. These discoveries by science solve the problem of God). Our Earth is quite a beautiful planet in our solar system. All these we can see in many color photos around the world if any place was protected. Even it is quite beautiful from the outer space.
Any place without destroyed or polluted by human – forest, mountain, stream, river, waterfall, flowers, trees, etc. have amazing beauty. These things can be felt by people who love & closes to nature. The four great element water, earth, fire & air are nourishing our physical bodies day in day out, & all the year round. Our health & survival depend on them.
Does anyone say thank you & I love you to our benefactors? E.g., water is the source of life. It has many interesting qualities with it. We are never thinking & concerning them. Without all these natural resources, our human civilization cannot survive & develop or progress. Nowadays if we look at nature, we do a lot of harm to them out of greed & delusion. All the pollutions we created were poisoning the earth. Therefore there are many natural disasters that appear by destroying the harmony of nature.
Even human beings are in disharmony; there will be violence & suffering arise in societies. In nature, everything is interconnecting & relating, whether these are animate or inanimate things. Therefore, with gratitude & respect, we should protect the Earth, treat it properly & wisely. With gratitude & respect come to love, compassion, concern, harmony, happiness & peace. So, let us develop the noble quality of gratitude for the highest protection with a blessing to oneself & others.
(2017 was the hottest year in records. And also, many disasters appeared such as heavy rains, hurricanes, forest fire, very high temperature (50°C), earthquakes, etc. And then in the United States of America, there were many shootings with guns & killed a lot of innocent people, As an, e.g. in Arizona State, a man from the window of a hotel room was shooting people with the automatic rifle.
These people were gathering at the open air concert. Most of these things were happening on the continent of America. Now, the most important and urgent problem to solve is temperature rising. Human mind & behaviors (i.e., unwholesome mental states & actions) are the main causes of all these unfortunate results.
一是誠實並堅守道德原則的品格；
二是完整統一的狀態，也就是和諧與安定。
它也與恭敬、謙遜、知足等品格相連；《吉祥經》第七組把這些與感恩列在一起。在此及其他地方，佛陀都以極其有系統而深刻的方式安排法教。毫無疑問，佛陀對整個宇宙——心與色法的世界——有極其深刻的洞察。
即使偉大的科學天才阿爾伯特・愛因斯坦，也深刻洞察了物質世界；但他仍有家庭問題（參見其傳記），因為他是凡夫，只看見事情的一面。佛陀與聖者則看見兩面。若我們忽視心及其本性的重要性，未來將有許多或大或小的危險等待人類。
善法彼此相連、互相關聯，不善法亦然。佛陀親自把一切教法分為三組：
．戒：道德、美德與倫理；
．定：專注、寂靜與安穩；
．慧：明辨、知識與智慧。這稱為三學。
實際修行的八聖道則依慧、戒、定排列：正見、正思惟；正業、正語、正命；正念、正精進、正定。
這些次第由佛陀親自安排，極其有系統而深奧，以真正的進步與發展為依據。首先，我們需要對教法的知識或慧，才能遵循並實踐；這與任何有價值的知識和學習一樣。因此，佛法更像教育，而非宗教。
佛教徒不接受上帝與創造論，只關注人類、自然與自然法則；佛法更像科學。主要差別是，科學家只了解物質世界，甚至不了解自己；而自己的心遠比外在世界更接近自己。
只有先具備對教法的知識，才會有正見，正確的思想與思惟也隨之生起。人依自己所信的體系、觀念與教義思考；思考之後，行為與言語便隨之而來。於是，我們在日常人際與謀生中造作一切善業或不善業，並以正念、精進與專注完成這些行為。
因此，從正見開始，隨後的一切都會正確或為善；從邪見與錯誤思惟開始，隨後的一切便會錯誤或不善。結果分別是正面與負面、幸福與痛苦、和諧與不和、和平與問題等。
我們必須知恩，再以身行與言語報恩。《增支部》一部經中，佛陀說世間有兩種人難得：
「比丘們，世間難得這兩種人：一是先施恩者；二是知恩、並自覺應當報恩者。」
第一種人不待任何理由，便善待他人、向人施恩。第二種人知道並感激別人所施的恩惠，也自覺有義務回報，至少會以感謝與善意回應。即使不能成為第一種人，也必須具備第二種人的品格。
如果我們天生不能善待所有人，至少應善待曾使自己受益的人。我們甚至應把恩視為一筆債。有些人不以善意和善行報恩，反而侮辱、傷害恩人；他們是邪惡、卑劣而不高尚的人，最終會嚴重傷害自己。
——《大猴本生》的故事
這則故事能給上述之人很好的教訓，也使我們看見何謂高尚者、何謂卑劣者。猴子名叫大迦毘 (Mahākapi)，是菩薩的前生。一名婆羅門在深林中迷路，後來跌入深谷，身受重傷，無法爬回谷頂。大迦毘猴看見後心生悲憫，為救其性命，把他背到谷頂。
猴子極其疲累，把頭枕在婆羅門腿上稍作休息。其間，那人想把猴肉帶回家給妻子，便拿起一塊大石，一擊打中猴頭。猴子頭部受到重創，鮮血噴出，流遍臉面與全身。
猴子立刻跳起，驚訝地說：「天啊！世上竟還有這樣的人。」隨即爬上附近一棵樹，難以置信地望著婆羅門。那人這才想起自己仍在深林，知道其中有野獸之險，便可憐地哭了起來。猴子仍以悲憫對他說：「現在我不能再接近你，但仍會遵守諾言，帶你走出森林。跟著我的血滴走。」
菩薩忍受劇痛，從一棵樹跳到另一棵樹，為他指出離開森林的道路。抵達林緣後，猴子仍在後方看著他走出一段距離，才轉身離去。婆羅門一離開菩薩的視線，全身便長出膿瘡與潰瘍，疼痛難忍。他不敢回家，最後來到城門，成為街頭乞丐，在痛苦悲慘中生活數年。一天，國王出城巡視，看見了他。
他看來像一頭怪獸——或許如同象人——國王便詢問他的遭遇。他把故事說完後死去，隨即投生地獄。這就是忘恩負義、重傷高尚恩人的悲慘果報。故事既引人深思又感人；雷迪大禪師在論述波羅蜜的短篇著作《勝士明燈》(Uttamapurisa Dīpanī) 中，分析了這則非凡故事所呈現的十波羅蜜。
另一項極其重要而必須回報的恩，是我們對父母所負的恩債。《增支部》一部談感恩的經中，佛陀如此教導：「這就是非善士與善士的層次。非善士不知恩，也不承認所得的幫助；忘恩、不知恩，是粗鄙之人的本性。善士則知恩，也承認所得的幫助。
知恩與承認恩惠，是善良之人的本性。有兩種人不容易報答，就是父親與母親。即使把母親扛在一肩、父親扛在另一肩長達百年，為他們塗油、按摩、沐浴、揉擦四肢，甚至任由他們在肩上大小便，也不能以這種方式報答父母。
即使讓父母在遍滿七寶的大地上擁有絕對主權 —— 也就是使其成為轉輪聖王 —— 仍不能以此報答。為什麼？因為父母為子女付出甚多：照顧他們、養育他們，並使他們認識這個世界。
然而，若能勸導無信的父母，使其安住、建立於信 (saddhā)；勸導無戒的父母，使其安住、建立於戒；勸導慳吝的父母，使其安住、建立於捨；勸導無慧的父母，使其安住、建立於慧 (paññā)——做到這個程度，才算報答父母。」
佛陀在上文所強調的感恩並非小事；他是智慧與心力最偉大的眾生，對一切都能深刻、清楚地洞察。現在讓我們思惟古代聖賢與今日之人如何看待感恩；先研究、觀察並思惟古代文化與聖賢對感恩的看法。
這裡只能以我略有了解的東方文化與聖賢為例。凡具有佛教文化與教法的佛教國家，都會遵循佛陀所教。今日受到西方文化與思潮影響，人們對感恩的見解與實踐已有很大改變，也深刻影響現代中國人，不分老少。中國自古便有道德與倫理準則、紀律、責任與義務方面的教導與教育，從家庭、社會直到政府層面。這些善的觀念與教育制度，似乎早在孔子之前便已存在。家庭層面包括父母與子女之間的關係，涉及紀律、規範、責任與義務等。
其中最重要的事之一，是子女應感恩、尊敬父母，履行應有責任與義務。這項「孝道」—— 英文似可譯為 "filial piety" —— 是家庭教育的基礎。這些道德或倫理規範對人的發展極其重要；沒有心的發展，物質發展便會危險、有害，今日世界已清楚顯示這一點。
為什麼？一個人若對父母毫無感恩、尊敬，也不盡責任與義務，便永遠不會善待他人。這些道德教育與行為準則不只關乎家庭生活，也延伸至社會、國家層面。家庭生活如同一棵樹的源頭與根；根健康強壯，才會長出堅實的樹幹、枝葉、花朵與果實。
所以，古時的賢明君王、老師與聖賢，以這些道德、倫理教育與行為準則，訓練、教導太子、官員與學生。中國有些朝代比其他朝代延續得更久，正因具有道德或倫理準則。了解自然法則的人不會感到意外；從善法生起的，必是善果。
今日有些中國政治人物與人民受到外國觀點、文化與教育影響，輕視自己的文化、道德與倫理價值及準則，把它們視為迷信與無稽之談。這些誤解、曲解來自無明與愚癡；他們對這些與自然法則及其運作方式相關的道德、倫理準則、價值與規範，既受迷惑又極其無知。
中文可稱之為「天道」與「天法」，大意是天之道、天之法，也就是行為準則。這些善法引導眾生投生善趣 (sugati)，如人趣與天趣；違背善法、走向相反道路，則必定導向惡趣 (dugati) —— 地獄、畜生與餓鬼等苦處。這些法則普遍適用，依因果法則、緣起法則與緣的關係而運作；無論信仰、見解、國籍或文化背景為何，都始終真實。它們不是古代賢者或佛陀等聖者所發明；聖者只是發現支配自然與眾生的自然法則，而這些法則並非由神祇或上帝制定。
有些人對權力與金錢的狂熱如此強烈，以致毫無道德準則、價值與操守。他們把不善事視為善事，又把善事視為垃圾與無稽之談；把毒藥誤認為良藥，把良藥誤認為毒藥。太陽永遠不會從西方升起，只會從東方升起。尤其具有影響力的人——領袖、政治人物、經濟學家、商人等——必須慎重看待自己的見解與行為。
他們若愚昧地思考、愚蠢地行事，對自他造成的傷害會極其嚴重。世界歷史清楚呈現愚昧所造成的一切危害：偉大王朝、王國與文化都曾從地球上消失。要成為端正的人，必須有道德教育與操守。我們既投生人趣，就應像人一樣思考、行事，而非像畜生、餓鬼或地獄眾生。若要改變，便須改變自己的心與行為。
自然法則不能改變，也永遠不會改變。有生必定有死，並非出於上帝的旨意，而是依自然法則。著名英國歷史學家阿諾德・湯因比研究過許多世界語言，並高度讚揚中國文化及其富有哲理、智慧的語言；研究漢字的人會理解他的意思。有些人問：「人類有未來嗎？」一些學者便以中國文明與文化為良好範例。
從佛陀的教法來看，這一點也正確。人類文明的興衰很大程度取決於人的道德原則；這些不但是為人的基礎，也是生存與進步的根基。上述要點都見於《長部》的兩部長經：《轉輪聖王師子吼經》與《起世因本經》。
中國人似乎在佛陀以前便已知道這些道理。這可能是佛教傳入中國後，中國人容易接受、融入生活並使之發展的一項主要原因。今日道教、儒教與佛教三種教導已密不可分，不同於其他信仰與宗教。
談到感恩，舍利弗尊者也是操守的典範。他知恩，也承認別人所給的幫助；這是他的本性，也是佛陀所讚歎的善士品格。所以我先前多次說，舍利弗尊者是世上最可敬愛的人；他有許多善美品格值得我們學習。舍利弗證得預流果，並非直接聽聞佛陀開示，而是聽了阿說示尊者所說的一首短偈：
Ye dhammā hetuppabhavā, tesaṃ hetuṃ tathāgato āha; tesañca yo nirodho, evaṃvādī mahāsamaṇo.
諸法從因生，如來說其因；彼等滅亦然，此為大沙門之教。
因此，舍利弗尊者常朝阿說示尊者所在的方向禮敬，睡臥時也把頭朝向同一方向，以表達對老師的感恩與敬意。佛陀也勸比丘仿效他的行誼。
另一則關於舍利弗的故事與羅陀尊者有關。羅陀原是一名貧窮的老婆羅門，住在寺院並替僧團做些雜務，因此僧團供給他飲食、衣物與住所。他想出家，便向比丘們提出請求；但因年事已高，沒有人願意幫助他。佛陀以神通知道他具備證得阿羅漢果的因緣，便召集眾比丘，詢問是否有人曾受過羅陀的供養。
舍利弗尊者告訴佛陀，羅陀很久以前曾供養他一匙飯。佛陀便請舍利弗收他為弟子、加以教導。舍利弗為羅陀授具足戒並教導他。年老的羅陀比丘易受教，嚴格依從指示，數日內便證得阿羅漢果。舍利弗竟仍清楚記得羅陀在家時曾供養的一匙飯。
這種善美品格與提婆達多的性格相去甚遠。上述《大猴本生》中，以石頭擊打猴頭的婆羅門，就是提婆達多的前生。羅陀尊者也不是普通比丘；他易受教導、訓練，又渴望了解、學習法。因為他的請問，《相應部》保存了一整組教法，名為〈羅陀相應〉。
他向佛陀提出許多關於法的問題，超過二十個，佛陀一一回答，也使其他人受到啟發。因此，他在多問法義方面居於首位。出家前，他也有較為陰暗的一面：他曾是有家室的人，也有自己的孩子；可是年老後，無人願意照顧他，所以最後住進寺院。
今日多數社會都有類似情形：愈來愈多人忽視父母，有些人最終流落街頭，有些人則住進護理之家。這種忘恩、不敬，使人沒有慈愛、悲憫，也不關懷他人。若連自己的父母都不能感恩、尊敬、慈愛、悲憫與關懷，便不可能為他人著想。
「適者生存」是動物的哲學，不是人的哲學。即使只是閱讀或聽聞聖者、古代賢者、偉人、菩薩、佛陀的上首弟子與大弟子，以及在家善士的事蹟，也會令人受到啟發、心生喜悅；若把他們的品格付諸實踐，果報會更加殊勝。
另一項值得以感恩與恭敬思惟的重要事，是環繞我們與地球母親的自然界。我們必須時常提醒自己：我們是自然的一部分，永遠不能與它分離；若自私地剝削、濫用自然，無異於自殺。因此，我們所有思想與行為都會影響偉大的地球母親，正如它們會影響自己的母親。
佛陀與古代聖賢早已知道這項道理。今日科學也以研究、觀察、實驗與調查加以證實。（業與再生法則也是如此；科學的這些發現解決了上帝的問題。）地球是太陽系中相當美麗的行星；只要一個地方受到保護，便可從世界各地許多彩色照片中看見這種美。
即使從外太空觀看，地球也非常美麗。凡未受人類破壞或污染的地方，森林、山脈、溪流、河川、瀑布、花朵、樹木等，都具有令人驚歎的美；熱愛、親近自然者能感受到。水、地、火、風四大日復一日、終年滋養我們的身體；我們的健康與生存全都依賴它們。
有人曾向這些恩人說「謝謝」與「我愛你」嗎？例如，水是生命之源，具有許多有趣性質，我們卻從未思考或關心。沒有這些自然資源，人類文明便不能生存、發展或進步。今日觀察自然，會看見我們出於貪與愚癡而造成許多傷害；一切由人製造的污染都在毒害地球。自然和諧遭破壞，許多自然災害因而出現。
人類之間若不和，社會中也會生起暴力與痛苦。自然界的一切，不論有情或無情，都互相連結、彼此相關。因此，我們應以感恩與恭敬保護地球，正確而明智地對待它。由感恩與恭敬，會生起慈愛、悲憫、關懷、和諧、幸福與和平。
所以，讓我們培育感恩這項高尚品格，使自己與他人獲得最上吉祥。
（2017 年是有紀錄以來最炎熱的一年，也出現許多災害，如暴雨、颶風、森林火災、攝氏五十度的極端高溫、地震等。美國也發生許多槍擊事件，導致眾多無辜者喪生。例如，亞利桑那州一名男子從旅館房間的窗戶，以自動步槍射擊聚集在露天音樂會的人群。這類事件多半發生在美洲大陸。今日最重要、最迫切需要處理的問題是氣溫上升；人的心與行為，即不善心與不善行，是造成這一切不幸果報的主要原因。）
24. Gratitude
__Kataññutā – gratitude is a very important noble quality which most people neglect or overlook it. Even the Buddha emphasized its noble quality in some suttas. The quality of gratitude connects with the quality of integrity. In the English dictionary, integrity has two meanings: the quality of being honest & firm in your moral principles; quality of being one united thing – harmony & peace.
It also connects with the qualities of Respect & Humility & Contentment, etc. These qualities are in this 7th group of Maṅgala Sutta with gratitude. Here & other places the Buddha arranged his Dhamma teaching in a very systematic & profound way. It is no doubt that the Buddha penetrated the whole universe – mind & physical worlds very profoundly.
Even the great genius of science – Albert Einstein profoundly penetrated the physical world. But still, he had family problems (see his biography) because he was a worldling & only seen one side of the coin. The Buddha & noble beings had seen both sides. There will be many future dangers, small & great are waiting for human beings, if we neglect the importance of the mind & its nature.
Because wholesome dhammas are connecting and relating to each other. Unwholesome dhammas are also in this way. We can arrange all the Buddha’s teachings into three groups (made by the Buddha himself): Sīla Precepts (morality, virtue, ethics), Samādhi – Concentration (calmness, tranquillity, peacefulness) & Paññā (discernment, knowledge, wisdom). It is called three pieces of training or educations. But in real practice – the Noble Eightfold Path are arranged in Paññā, Sīla & Samādhi – Right view, Right thought; Right action, Right speech, Right livelihood; Right mindfulness, Right effort & Right concentration.
These arrangements were made by the Buddha himself, very systematically, profound, by the real progress & development. First, we need intellectual knowledge or paññā to follow the teachings & practice, as like any worthy knowledge & learning. Therefore, it is more like education than religion. Buddhists do not accept God idea & its Creation; only interest in human beings, nature & natural laws. It is more like a science. The great differences are scientists only knew the physical world, even they do not know about themselves. Their mind is closer to them than the external world.
__ Only we have the intellectual knowledge on the Teachings can have right view, and will follow with right thoughts & thinking. Human thinks accordingly with their believed systems, ideas & doctrines. After thinking, we follow with actions & speech. And then we do all these actions (wholesome or unwholesome) in our daily life with people & in livelihoods.
We have to do or create all these actions with mindfulness (attention), effort & focusing on it. Therefore, start with right view & whatever follows will become right or wholesome. And start with wrong view & wrong thinking whatever follow will be wrong or unwholesome. The results are positive & negative, happiness & suffering, harmony & disharmony, peace & problems, etc.
__ We have to acknowledge the gratitude & then repay it kindness with action & speech. In a sutta of Aṅguttana Nikāya, the Buddha mentioned about two persons hard to find. He said; “Monks, these two people are hard to find in the world. The one who is first to do a kindness. And the one who is grateful for a kindness done & feels obligated to repay it.”
The first person is someone without any reason; good on others & kind to others. The second person is someone who is acknowledging & grateful for kindness done to him. And then feels the obligation to repay it. At least he responded kindly with thank you. Even we cannot be like the first person & must have the quality of the 2nd one. If we are naturally not good on others, at least be good on others who have benefited us. Even we should see gratitude as a debt. Some not respond gratitude with kindness & good action, instead insult & injure their benefactors. These are evil, nasty & ignoble people, & it will harm themselves greatly.
Mahākappina Jataka Story
__ This was a good lesson for these people. It also taught us what the noble & ignoble beings are. Mahākappina was the name of the monkey, & it was the bodhisatta’s past life. A brahman was lost in a deep forest & later fell into a deep valley, injured & could not climb up to the top. Mahākappina – the monkey saw him & had the compassion to save his life. So, he carried the man on his back & brought him to the top.
The monkey was so tired that he placed his head on the lap of the brahman & took a short rest. During the rest, the man wanted to bring the monkey meat to his wife at home. So, he took a large stone & smacked the monkey head with one blow. The monkey’s head was severely injured & blood spurted out & flowed on the whole face & body.
The money jumped up instantly & uttered these words surprisingly; “Oh! my God, in this world, still has this kind of man exists.” And then he climbed up instantly to a tree nearby & looking at the brahman amazingly. The man then remembered he was still in the deep forest & knew it dangers there with wild beasts, began to cry pitifully. With sympathy he told the brahman; “Now, I can’t close to you anymore. But I still keep my promise to let you out from the forest. Follow my blood drops.”
The bodhisatta bore his severed pain patiently & jumped from one tree to another & showed the way out. After they came out to the edge of the forest, the monkey watched him from behind until to a short distance & left.
As soon as the brahman was out of the bodhisatta’s sight, boils & sores appeared from his whole body. It was very painful & unbearable. He did not dare to go back home & ended up at the city gate & became a street beggar. He lived a very painful & miserable life for a few years. One day the king of the country came out to observe the city, & saw him. He was looked like a strange beast (may be similar to the elephant man) & the king asked what happened to him. After he told his story to him & died. After died & he was reborn in a hell.
This was a miserable outcome of ingratitude & severely injured one’s benefactor, who was a noble being. This story was interesting & touching. Ledi Sayadawgyi, in his “Uttamapurisa Dipani”, a short treatise on perfection, analyzed the ten perfections in this remarkable story.
__ Another very important gratitude we have to repay as debt is to our parents. In a sutta on Gratitude in the Aṅguttara Nikāya, the Buddha taught as follow: “These are the levels of a person of no integrity & a person with integrity. A person of no integrity is ungrateful, doesn’t acknowledge the help given to him. This ingratitude, this lack of acknowledgment is second nature among rude people. A person of integrity is grateful & acknowledges the help given to him.
This gratitude, this acknowledgment is second nature among fine people. Two people are no easy to repay, your father & mother. Even if you were to carry your mother on one shoulder & your father on the other shoulder for 100 years. And were to look after them be anointing, massaging, bathing & rubbing their limbs, & they were to defecate & urinate on your shoulders, you would not in that way repay your parents.
Even we were to establish them in absolute sovereignty over this great earth, abounding in the seven treasures still would not in that way repay them (i.e., the status of a universal monarch). Why is that? Father & mother do much for their children. They care for them, nourish them & introduce them to this world. But anyone who rouses his unbelieving parents establishes them in conviction (saddhā); rouses his unvirtuous parents establish them in virtue; rouses his stingy parents establishes in generosity & rouses his foolish parents establishes them in discernment (paññā). To this extent, one repays one’s parents.”
__ Above, what the Buddha emphasized the important quality of gratitude as not a small matter. Because he was the greatest of all beings in wisdom & mind power, penetrated everything profoundly & clearly. Now, let us contemplate ancient sages & today people how they see the matter of gratitude. First, study, observe & contemplate ancient culture & sages on gratitude.
Here I can do it with the eastern culture & sages which more or less I know. In all the Buddhist countries with the Buddhist culture & teachings will follow what the Buddha taught. Nowadays the view & practice with gratitude will be Changed a lot with the influence of western culture & thinking. This also strongly influences on the modern Chinese, old or young.
Chinese people were from ancient time had teachings & education in moral & ethical standards, disciplines, duties & obligations from the family level, society level & government level. It seemed to be these wholesome views & education systems were already existing even before Confucius’s time. At a family level, it includes the relationship between parent & children concern with disciplines, rules, duties, obligations, etc.
One of the most important matters is children should have gratitude, respect, proper duties & obligations to the parents. This Shao Tao (it seems to translate into English as filial piety) is the foundation in family education. These moral or ethical codes are very important for human development. Without mental or mind development, material development is dangerous & harmful as seen in today world. Why is that?
If someone does not have any gratitude, respect, duty & obligation to his/her parents will never good to other people. These moral education & codes of conducts are not only concern with family life; it also related to society & country levels. Family life is like the source of a tree, its root. A healthy & strong root will grow a strong trunk, branches, leaves, flowers & fruits. Therefore, in the ancient time wise emperors, teachers & sages trained & educated crowned princes, government officials & students with these moral & ethical educations & codes of conduct.
Some Chinese dynasties were last longer than others because of moral or ethical standards. These were not surprising if someone understands the laws of nature. From wholesome dhamma,, people will get wholesome results.
__ Nowadays, some Chinese politicians & Chinese people influence by outside or foreign views, cultures & educations & they look down on their culture, moral & ethical values & standards as superstitions & nonsense. These misunderstandings & interpretations come from ignorance & delusion. They are deluded & quite ignorant that these moral & ethical standards, values & codes are by the natural laws & ways.
In Chinese can be said as tien tao & tien fa or roughly in Chinese the heavenly way & codes of conducts. These are universal & by the law of cause & effect, law of dependent co-arising & law of conditional relation. Whatever your faiths, views, nationality & culture backgrounds, it is always true. These are not inventions by ancient sages & noble beings like the Buddha. They have only discovered the natural laws which govern nature & beings & not by gods or God.
So, some people crazy for power & money is so strong that they do not have any moral standards, values & behaviors. These people take unwholesome things & matters as wholesome, & wholesome as rubbish & non-sense. They misconceive poison as medicine; medicine as poison. The sun will never rise from the west & only from the east. Especially influential people (leaders, politicians, economists, businessmen, etc.) have to be very careful with their outlooks & conducts.
If they are thinking foolishly & conducting stupidly, the harm they cause themselves & others are very serious. We can see all the harms caused by foolishness & stupidity in world history. Great dynasties, kingdoms & great cultures were wiped out on the earth.
To become a decent human being need moral educations & conducts. We are born into the human realm must think & behave like a man, & not like animals, ghosts & hell beings. If we have to change, have to change our mind & conduct. We cannot change the natural law & it will never be. If we were born & will die for sure, & not by God’s wishes, but by the natural laws.
__ A very well known English historian Arnold Toynbee who had studied many world languages praised Chinese culture very highly & its philosophical & wisdom language. People who study Chinese letters will understand what he had said. Some people are asking questions like; “Is man has any future?” Some scholars refer to Chinese civilization & culture as a good example.
From the Buddha’s teachings, this point is also true. The ups & downs of human civilization greatly depend on human moral principles. These are foundations not only as a human but also for survival & progress. All these points were mentioned in 2 of the long discourses in the Dīgha Nikāya; Cakkavatti Sutta & Aggaññā Sutta.
It seemed to be the Chinese knew these things even before the Buddha. This might be one of the main reasons when Buddhism came to China & Chinese people were easily accepted as part of their lives & developed it. Now, these three teachings: Taoism, Confucianism & Buddhism are inseparable, & not like the other faiths & religions.
__ Talk about gratitude, Ven. Sariputta was also a good example of integrity. He was grateful & acknowledged the help given to him by someone. It was second nature to him, & among the fine people, the Buddha also supported it. Therefore, I have said many times before Ven. Sariputta was the loveliest man on the earth. He had many fine qualities we need to learn from him. Sariputta entered the stream (became a sotāpanna) was not with the direct teachings of the Buddha. He heard a short verse from Ven. Assajit (Assaji) which run thus:
“Ye dhammā hetuppa bhava, tesaṁ tathāgato āha, tesañca yo nirodho, evaṁ vādī mahā samaṇo.” “The Tathāgata (i.e., Buddha) has declared the cause & also the cessation of all phenomena which arise from the cause. This is the teaching held by the great monk.” Therefore Ven. Sariputta always paid respect in the direction where Ven. Assaji was & went to sleep with his head lying in the same direction. This was out of gratitude & respect for his teacher. The Buddha also encouraged the monks to follow his example.
__ Another story about him was related to Ven. Rādha. Rādha was a poor old brahman who stayed in the monastery & helping the sangha with small matters. So, the sangha provided him with foods, clothing & dwelling. He wanted to become a monk & asked permission from them. Because of his old age, no one wanted to help him. But the Buddha, with his supernormal power, knew that he was due for arahatship. So, he called all the monks & asked them as was there anyone received Rādha’s offering before.
Ven. Sariputta told the Buddha that Rādha had offered him a spoonful of rice before. Therefore, he asked Ven. Sariputta received him as his disciple & trained him. Ven. Sariputta ordained him & trained him. Old monk Rādha was easy to admonish & followed his instructions strictly that within a few days became an arahant. Here was Ven. Sariputta even remembered very clear Rādha as a layman offered him a spoonful of rice very long time ago.
This wholesome quality compared to the character of Devadatta, was quite far apart. In the above story Mahākappina, the brahman who smacked the monkey’s head was Devadatta’s past life. Ven Rādha was not an ordinary monk. He was easy to admonish & train also had the desire to know & learn Dhamma. Because of him, there were some Dhamma recorded in the Saṁyutta Nikāya as Rādha Saṁyutta.
He put a lot of questions to the Buddha on Dhamma (over 20 of them) which the Buddha answered & inspired others. Therefore, he was foremost in this. He also had a darker side about him before ordained. He was a family man before & had some children of his own. But after getting old nobody wanted to look after & care for him. Therefore, I ended up living at the monastery.
Nowadays, most societies are a similar situation; more & more people neglect their parents. Some end up on the street life & others in nursing homes. This kind of ingratitude & disrespect creates without love, compassion & unconcern for others. Even we cannot have gratitude, respect, love, compassion & concern for our parents & it is impossible for thinking to others.
Survival for the fittest is animal philosophy & not for human. Even by reading or hearing about noble beings such as ancient sages, great men, bodhisatta, chief & great disciples of the Buddha & lay people are inspiring & joy arises. If we put them into practice, the results will be greater.
__ Another important matter to contemplate on gratitude & respect is the natural world surrounds the mother Earth or us. One of the most important things always needs to remind us is we are part of nature. We can never be separated from it if we are selfishly exploiting or misusing it & just for suicide. Therefore, all our thinking & behaviors affect our great mother Earth, just as to our mothers.
The Buddha & ancient sages already knew this a long time ago. Today sciences also confirm it with study, observation, experiment & research. (The same as laws of kamma & rebirth. These discoveries by science solve the problem of God). Our Earth is quite a beautiful planet in our solar system. All these we can see in many color photos around the world if any place was protected. Even it is quite beautiful from the outer space.
Any place without destroyed or polluted by human – forest, mountain, stream, river, waterfall, flowers, trees, etc. have amazing beauty. These things can be felt by people who love & closes to nature. The four great element water, earth, fire & air are nourishing our physical bodies day in day out, & all the year round. Our health & survival depend on them.
Does anyone say thank you & I love you to our benefactors? E.g., water is the source of life. It has many interesting qualities with it. We are never thinking & concerning them. Without all these natural resources, our human civilization cannot survive & develop or progress. Nowadays if we look at nature, we do a lot of harm to them out of greed & delusion. All the pollutions we created were poisoning the earth. Therefore there are many natural disasters that appear by destroying the harmony of nature.
Even human beings are in disharmony; there will be violence & suffering arise in societies. In nature, everything is interconnecting & relating, whether these are animate or inanimate things. Therefore, with gratitude & respect, we should protect the Earth, treat it properly & wisely. With gratitude & respect come to love, compassion, concern, harmony, happiness & peace. So, let us develop the noble quality of gratitude for the highest protection with a blessing to oneself & others.
(2017 was the hottest year in records. And also, many disasters appeared such as heavy rains, hurricanes, forest fire, very high temperature (50°C), earthquakes, etc. And then in the United States of America, there were many shootings with guns & killed a lot of innocent people, As an, e.g. in Arizona State, a man from the window of a hotel room was shooting people with the automatic rifle.
These people were gathering at the open air concert. Most of these things were happening on the continent of America. Now, the most important and urgent problem to solve is temperature rising. Human mind & behaviors (i.e., unwholesome mental states & actions) are the main causes of all these unfortunate results.
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Nalorakk
- 文章: 570
- 註冊時間: 2017-03-03, 08:00
25. 適時聞法 ｜ Hearing the Dhamma on timely occasions
有些佛教徒也許並未認真看待此事，也不認為它很重要。聞法之所以十分重要，有許多原因。現今，我們也可把研讀和閱讀佛陀的教法包括在內，例如閱讀巴利文典籍的譯本，或學者撰寫的著作（其中以僧人等佛教學者的著作最為重要）。
聞法是證悟的助緣之一。佛陀也曾告訴比丘們，他般涅槃後，佛法就是他們的導師。唯有了解教法，我們才能具有正見，知道何者是善與不善、正確與錯誤、適宜與不適宜，然後走上正道。
即使在佛陀時代，也有一些比丘和在家人在聽聞佛陀或其弟子說法時獲得證悟。在上座部佛教國家之中，緬甸佛教徒在這方面十分有福，因為緬甸僧人有研習和實踐巴利文典籍的深厚傳統，因而培養出許多優秀的學問僧和禪修導師。從二十世紀中葉直到今日，有些僧人甚至能背誦整部三藏。
緬甸僧人通常依據經典說法，因此聽聞這些開示，就如同直接聽聞佛陀說法。即使在今日，也有愈來愈多在家人直接跟隨老師研習經典和阿毘達磨。
人應當在何時聞法？典籍中的說法有所不同。《長部》DN 19〈大典尊經〉提到每五日一次；另一部經則說，只要自己有時間，又有人可以說法，就應前往聽聞。當一個人承受壓力、不快樂，或陷於愁、悲、苦、憂、惱時，也許正是聞法的最佳時機。波吒遮羅長老尼（Paṭācārā)的故事就是很好的例子。
出家以前，她失去了全家人——丈夫、兩個兒子、父母與三個兄弟。極度的愁、悲、苦、憂、惱使她幾近瘋狂。後來她遇見佛陀，聽聞佛陀有力的開示，因而克服悲傷，證得預流果。（Thig 112–116；ThigA 108ff；Ap ii 557f；AA ii 194ff；DhA ii 260ff；iii 434f；J vi 481。）
另一則有趣的故事，是關於須梵天子（Subrahmā"；S i 53；SA i 88f）。有一次，他與一千名天女在戶外一棵盛開的花樹下享受天界欲樂。人類為了低劣、卑下的欲樂而賺錢並破壞地球，卻沒有察覺其後果；天界眾生更容易受癡所支配。
樹上的五百名天女摘下花朵，拋給樹下的另外五百名天女。樹下的天女則為須梵天子編製花鬘。過了一段時間，樹上的五百名天女忽然命終，當場消失，投生地獄。再也沒有花朵落下，也聽不見歌聲，樹下的天女便向上察看，發現情況有異。
須梵天子看不見她們任何一人，便以天眼尋找，發現她們已在地獄。業的法則如何運作，實在不可思議。一切眾生在生死輪迴中，都隨身帶著善業與惡業（業力）；這些業都在等待機緣成熟而產生果報。
如今，她們受報的時機已經成熟。須梵天子又以神通查看自己和其餘天女的未來，發現七日後他們也會命終並墮入地獄。因此，他萬分恐懼，來到佛陀面前尋求慰藉。佛陀為他們說法，說法結束時，眾人都證得預流果；原本等待他們的地獄之門從此永遠關閉。因此，只要有時間和機會，佛教徒隨時都應聞法，其中也包括閱讀和研習佛法。
這會增長我們的知識，使我們成為聰明而有智慧的人。重視心靈修養的人很清楚這一點。例如，中國聖賢創立了一種訓練學生的方法，稱為將典籍讀一百遍或一千遍。有些現代教師試行這些方法，發現孩子的不良習慣與品格有所轉變，成為善良的人；他們也培養出很強的專注力和智慧。
聞法的要點不在固定的時間間隔；一個人迫切需要聞法之時更為重要，前述波吒遮羅長老尼和須梵天子的故事就是例證。不過，多聞仍然更好，因為這能減少心中的染污。觀看電影、電視節目、電玩等某些媒體，對人頗為有害，尤其其中若充斥暴力、色情等污染心靈的內容。
這就像廚房爐灶旁的一盞燈，每天接觸混有油煙的污濁空氣；一段時間後，它會變得愈來愈髒、愈來愈昏暗，不再明亮。為什麼會如此？因為我們以不善的方式運用六根。這也像每天食用不健康的食物，例如垃圾食品、帶有農藥的食物、含有化學物質的食物等；健康會逐漸衰退，最後以疾病、痛苦和死亡告終。
我們的心如同清水或明鏡；心清淨時，便能清楚看見並洞察事物，心染污時則不能。有些較高界的眾生 —— 色界天眾（即以色界禪那之力生於色有的眾生），似乎只使用眼門、耳門和意門。這三門對他們十分有用而重要。
他們可以見到佛陀和阿羅漢，聽聞他們說法，並容易獲得證悟；嗅覺、味覺和觸覺則不是他們所需要的。但人類並非如此。人們偏愛觀看和聆聽充斥色情、暴力、無益閒談等染污的媒體，甚至有些孩子也逃不過這些染污，因為漫畫、卡通、電玩和書籍中也包含這類內容。媒體具有強大的教育力量。談到媒體教育，有一個關於宋女士的悲劇故事，值得在此提及。她來自中國東北的遼寧省。
她年輕時喜歡看電視、錄影和電影，十幾歲時便受到染污媒體的灌輸。後來她開始刻意打扮自己，並與許多男人發生關係。據她自述，一生曾有四十多名情人。五十歲時，她發現自己罹患子宮癌，病情非常嚴重，時常流出血和膿。
醫生告訴她，她只能再活三個月。幸運的是，就在那段期間，她遇到一些研習、實踐儒學與佛教的善心人士。在生命所餘不多的日子裡，她作了許多公開演講，勸導人們不要迷失於媒體之中。
最後，她藉由佛法修行安詳離世。由此，我們可以清楚看見不善教育和善教育所帶來的結果。因此，我們不應愚昧地使用媒體，也不應輕視媒體的教育作用。今日許多社會問題都與媒體有密切關係。
聞法有以下五種利益：
．得聞未聞；
．已聞明了；
．斷除疑惑；
．見解正直；
．內心澄淨。
這就是聞法的五種利益。
1. 得聞未聞
大多數人的知識都很有限，佛陀則是例外。佛陀在一部經中說，他的知識猶如森林中的樹葉，而他所教導的，只如手中一把樹葉。即使對這一把樹葉般的教法，我們也只知道很少，不僅不完整，而且十分膚淺；其中還有許多是我們從未聽聞的。若將它們一一列出，數量會非常多。
其中最重要的是四聖諦，許多經典都詳述了它的細節。即使對某些世間知識，我們也所知甚少，例如再生；其他信仰將它理解為靈魂轉世，有些人甚至不接受這種見解。佛陀則將它說明為生死輪迴，並說明與之相關的三十一界。
2. 已聞明了
這方面也有許多例子。多數人認為神創造了我們，並相信創造論。佛陀則以緣起法（paṭiccasamuppāda)說明一切眾生如何流轉生死。多數人相信有常住的自我、靈魂或神存在。
他們也曾從許多信仰的教導中聽過這些觀念。當他們閱讀佛教著作，或聽聞無我（anatta)的教法時，所接觸到的是以前從未聽聞的內容；不只今生未曾聽聞，在過去許多生中也未曾聽聞。因為只有佛陀和獨覺佛能自行發現無我，而只有佛陀能將它教導他人。因此，其他人不能教說此法，並不足為奇。
3. 斷除疑惑
無論我們正在學習或從事什麼，克服疑惑都十分重要，因為疑是五蓋之一。所謂疑惑，就是心中不確定：「這是真的或可能的嗎？」也就是認為它也許不真實、不可能，或根本不存在。因此，疑惑具有阻礙作用，會妨礙我們做事與求知的進展。
一個人若對邪見與錯誤修法有所懷疑，總比毫不懷疑好；但若對正見與正確修法產生懷疑，就會傾向邪見與錯誤修法，那便十分危險。在佛法修行中，斷除疑惑極為重要；它是觀禪修習（vipassanā) 中智慧的基礎之一。
另一項基礎，是對名色現象具有正見。藉由名色分別智，眾生、人、靈魂或自我的見解便會消失，對某人的愛憎也會隨之減弱。藉由緣攝受智辨明名色的諸緣，便能斷除疑惑。世間之所以出現各種信仰或宗教，是因為人們不了解諸現象的原因，例如因而產生造物主與創造論。
諸現象的因緣非常深奧，所以人們往往採取簡單易想的方式。佛陀不接受第一因或根本因之說；另一種最簡單的想法，則是無因論（ahetuka-vāda)。這兩者都是極端見解。這裡要說一位斷除疑惑者的故事。此人生於穆斯林家庭，幼年時父親強迫他跟隨老師研讀《古蘭經》。他天性好奇，富於探究精神而且聰明；若未能清楚理解、親自驗證，便不肯接受任何說法。
後來，他愛上一名基督徒，因而研讀《舊約》和《新約》。再後來，他成為哲學系教師，研究東西方的各種哲學和學說。過了一段時間，他受命撰寫一本佛教倫理學著作，供哲學系學生使用。他對佛教沒有深入認識，所知僅限於哲學書籍中的介紹，所以為了編寫這本佛教倫理學教材，對佛教作了全面的研究。
其後，他又寫了一本宗教著作，內容包括十一種信仰。以他對各種宗教的認識而言，他較為認同佛教，因為佛教比其他宗教更合乎邏輯，也更為深奧。最重要的是，佛教消除了他對造物主和創造論的疑問，使他明白那並非真相。不過，他當時仍未成為佛教徒，因為對再生的教法仍有疑惑。
原因在於他無法證明再生，也沒有親身經驗。幸運的是，他後來得以親自驗證其真實性，並在五十歲時成為佛教徒。其後，他參加了十日觀禪禪修營，親自體悟四聖諦，並出家成為比丘。他尋求真理的歷程至此告終。對父親所信宗教的懷疑，使他開始尋求真理；佛陀的教法則使他的一切疑惑終於止息。
4. 見解正直
一個人若有邪見，藉由聞法而消除疑惑與邪見，他的見解便會端正。邪見的生起有八種原因，其中兩項主要原因是：
．聽聞錯誤的教導；
．非如理作意（ayoniso-manasikāra)。
反過來也是如此：聽聞正確的教導會使人具有正見，並作如理、正確而適當的思惟；藉由如理作意，便能克服邪見。《增支部》中有一部很有意思的 AN 2.36〈阿羅摩杖經〉（AN 2.36 PTS 或 AN 2.38 CSCD），經名來自一名婆羅門。他請問摩訶迦旃延尊者（"Mahākaccāna" 或 "Mahākaccāyana") 爭端與爭論的原因。他作概括的提問，摩訶迦旃延尊者也作概括的回答。只有佛陀和阿羅漢已經克服這些原因。
只要那些原因仍然存在，人們就會發生爭端與爭論。人們因見解不同而相互爭論，所以我們必須找出這些現象生起的原因。佛陀的教法探究主要的因；其中有根本因和近因，四聖諦也是如此。又有內在因與外在因；若不找出內在原因，我們便無法解決爭端。
發生爭端的人可分成兩類：在家人和宗教修行者，兩者的根本內因有所不同。摩訶迦旃延尊者在一篇開示中指出，在家人發生爭端的內因，是欲貪執取煩惱（kāmarāgābhinivesa-kilesa)，也就是對色、聲、香、味、觸五欲所緣的貪著。
欲樂是主要原因，此外也有其他原因。欲貪使人沉淪；人們受欲貪與欲樂控制、支配，因此發生爭端與爭論。許多爭端都由渴愛或欲求而起；只要觀察今日世界各地的情況，便能清楚看見這一點。宗教修行者則因見解、教義、思想與觀點不同而發生爭端與爭論。只有佛陀和阿羅漢超越了欲貪與各種見執。
佛教徒以正念聽聞佛法或巴利文誦念時，能親自體會它們對心的影響。善法帶來善的結果，不善法帶來不善的結果。因此，我們不應忽視聲音對心的作用；甚至自然界也會對它有所反應。所以，我們必須非常審慎地接觸媒體。觀看這些垃圾內容會污染我們的心。如今，科學家也藉由各種研究和實驗，發現媒體對心與物質世界所造成的影響。
最近，美國曾發生一件很荒唐的事。某場音樂會所演奏的顯然不是古典音樂，而是激烈的音樂；年輕人猛烈地唱叫。忽然，一名十六歲少女倒下，人們把她送往醫院，才挽回性命。她因過度叫喊，肺部無法正常運作；幸而醫生救回了她。大乘佛教徒甚至運用聲音與宗教音樂使內心平靜。巴利文經典中有許多事例：比丘和在家人聽聞佛陀說法後獲得證悟。這些人為何能證得成果？我們知道，佛教的修學是戒、定、慧。
他們聞法時戒行清淨，專心聆聽佛法，內心變得寂靜安穩。他們的心不像今日的人那樣專注於欲樂所緣；寂靜安穩的心再加以觀照，便導向證悟。波吒遮羅長老尼原本為愁、悲、苦、憂、惱所壓倒，幾近瘋狂。聽聞佛陀的教導後，她的心變得平靜澄淨；佛陀繼續給予特別的教導，她便安住於預流果。
阿羅婆迦（Āḷavaka)是極其暴烈可怕的夜叉（yakkha)。他對佛陀大發雷霆，甚至威脅要剖開佛陀的心，又揚言抓住佛陀的雙足，把他扔到恆河對岸。然而，這個極為暴烈可怕的眾生聞法後，內心也變得平靜澄淨，並安住於預流果。
因此，聞法對佛教徒而言十分重要。經常聞法並加以觀照，是修養心靈的一項重要實踐。這不僅能累積佛法知識；配合觀照，也能增長我們的智力與智慧。具備豐富的佛法知識與實修經驗，我們便能在日常生活有需要時解決許多問題。
《增支部》AN 5.194〈迦羅那波利經〉記載，迦羅那波利與賓耆耶尼（Piṅgiyāni) 兩名婆羅門談論佛法。賓耆耶尼以五種譬喻，向另一名婆羅門說明佛法的功德。賓耆耶尼是一名不還者（anāgāmin)，每天都去拜見佛陀，供養香與花鬘。
(1) 有人聽聞沙門喬達摩（即佛陀）的法之後，便再也聽不進其他教法（即其他導師的教導）。譬如有人已飽食最上美味，就不再渴求低劣的滋味。
(2) 無論聽聞佛法的哪一部分，都會獲得滿足，內心澄淨（也就是初善、中善、後善）。譬如飢餓的人得到一顆蜜丸，無論咬下哪一部分，都嚐到甘美的滋味。
(3) 無論聽聞佛法的哪一部分，都會生起振奮與喜悅。這好比有人得到一段檀香木，無論它的哪一部分，都散發芳香。
(4) 喬達摩佛如同醫師，他的法能醫治心中的煩惱病（kilesa-roga)。這好比一名善巧醫師，能立即治好罹患重病、深受折磨的人。大乘佛教的藥師佛或許由此觀念而來。
(5) 有人在烈日下趕路，受灼熱、疲憊和飢餓所苦；後來遇到一座蓮池，便消除了他的灼熱、疲憊和飢餓。
同樣地，聽聞佛法能使人脫離煩惱之熱。（出自《迦羅那波利經》。）因此，法的力量無量，是醫治世間一切病苦的最佳良藥；無論身體或心理的疾病、家庭或社會問題、政治或經濟問題，皆是如此。多數佛教徒也許從未想過：由於過去所修的廣大福業，使自己今生得遇佛法，他們其實是世上最有福、最幸運的眾生。
佛陀曾非常清楚地說明：獲得人身、得遇佛法、對法產生興趣、理解教法並依教修行，是世上最難得之事。然而，我們大多數人卻視之為易事，從未把它看作無價之寶。我們愚昧地把機會、時間和精力浪費在瑣碎事物上。有一部很有意思的經，談到世間四種最勝之事。
諸天曾用十二年尋求最上吉祥的答案。另有一名具神通的比丘，想知道四大種在何處滅盡，因此前往天界尋求答案。從較低的欲界天一路到較高的梵天界，都無人能夠回答；他只好再次返回人間，向佛陀請問。
除了佛陀，無人能回答這些深奧問題。四大王天的諸天也曾向三十三天之王帝釋請問這四種最勝之事。帝釋無法回答，於是他們一同來到佛陀面前尋求答案。
這四件事都與法有關。
(1) 世上最勝的贈與是什麼？
談到贈與，種類很多，動機也各不相同。佛教徒會供養比丘四資具。布施（dāna)是給予，包含兩種意義：一是所施之物，二是行施之思；也就是物品與行為。另有一種非常特殊、卻常被人忽略的布施，就是慧施（paññā-dāna) —— 知識的布施。在物品的布施與知識的布施之間，此處尤其指佛法，何者最勝？法施最勝。
佛陀回答諸天："Sabbadānaṃ dhammadānaṃ jināti." ——「法施勝一切施。」諸天對這個答案感到滿意。義註接著作出解釋。佛教徒為何重視布施？這種善行有許多成因。對有些人而言，布施已成為第二天性，是從過去世隨身帶來的習性。
多數佛教徒則由於業果法則的教導，而培育布施這項善法。法施勝過其他布施的根本理由，是它能導向證悟涅槃；除了佛陀與獨覺佛以外，聞法是證悟涅槃的助緣之一。
因此，法施是最勝的布施。此處是從受施者而不是施者的角度來說；當然，施者也能獲得利益。物質布施主要只在今生受用，而且大多維持不久，例如食物的布施；法施則能導向苦的止息。因此，其他布施無法與法施相比。
—— 薩爾瓦托雷・喬菲（Salvatore Cioffi"，1897–1966）—— 烏・羅迦那他：
二十世紀上半葉，一名義大利裔美國化學家在聖誕節收到朋友贈送的法禮，那是一本《法句經》的英譯本。他讀後成為佛教徒，放棄職業和財產，前往緬甸出家。他出家後名為羅迦那他尊者；在緬甸，人們熟知他為義大利比丘烏・羅迦那他。
出家數年後，他徒步沿絲綢之路行走，從亞洲經中東前往美國。他決心遵行菩薩道，成為未來佛。有一次，他前去禮敬著名的韋布禪師，直截了當地問道：「禪師，您是阿羅漢嗎？」
禪師沒有直接回答，只說：「我沒有勇氣成為菩薩。」烏・羅迦那他於 1966 年在緬甸去世；他在緬甸居住了四十年。
(2) 何者是最勝的享受或滋味？
享受有九種，這些都是凡夫的享受：
［1］由滑稽事物而來的享受，或有人很風趣，使你微笑或大笑；
［2］由情愛而來的享受；
［3］由同情而來的享受（karuṇārasa)；
［4］由暴力而來的享受——人們喜歡看暴力電影，而人們從事恐怖行為，例如恐怖主義，也可能源自這種趣味；
［5］由勇敢行為而來的享受；
［6］由可厭事物而來的享受；
［7］由驚奇而來的享受；
［8］由恐懼而來的享受，例如鬼故事；
［9］其他一切感受。
佛陀說：
(3) 何者是心中最勝的喜悅？
人們從許多事物中尋求喜悅，例如家人、財富、欲樂所緣等。人總是在追求快樂，從不知足，這就是人性。他們得到想要之物時，會有一段時間感到快樂喜悅，後來卻又厭倦。因此，他們不斷從一個所緣換到另一個所緣，從一件事物轉向另一件事物，始終無法滿足。人類的問題與痛苦，就從不知足與不滿意而來。
天界眾生也有這種情況。佛陀的回答是：
(4) 何者是最勝的滅除？
滅除渴愛（taṇhā)，也就是止息苦，最為殊勝。因此佛陀回答：
因此，阿羅漢道與阿羅漢果就是愛盡（taṇhakkhaya)。渴愛滅盡，便解脫一切苦。由於渴愛是一切苦的根源，我們無法不先斷除渴愛而直接滅苦。
所以，渴愛是因，苦是果。藉由修行，我們可以切斷兩者的連繫；渴愛滅盡，苦便止息。然而，人類害怕渴愛的滅盡，所以彼此競逐、爭奪財富、權力與享樂。人類彼此衝突，於是產生一切社會問題與痛苦。今日的問題和痛苦比以往更為嚴重；隨著科學技術力量增長，破壞也變得更大。
如今，我們正處在關鍵時刻。佛陀教導並勸勉我們滅除渴愛；人類卻不聽從佛陀，反而追隨魔羅 —— 惡者，也就是渴愛，並助長它的力量。諸天曾為這四個問題尋求、討論答案長達十二年，最後才從世尊處得到解答。
法的力量極其強大，甚至佛陀也以法為師。沒有導師十分危險；從現在到未來，許多問題與痛苦正等待著我們每一個人。因此，適時聞法是帶來護佑的最上吉祥；經常聞法是最好的方法，我們應把閒暇時間用在這件事上。如果我們經常聽從渴愛，它就會成為我們的老師，使我們沉到海底，再也無法浮上水面；這就是渴愛的力量。如果我們以法為師，就能步步上升，最後超越世間，獲得永遠的解脫。聞法確實是帶來護佑的最上吉祥。
在此，我想給佛教徒一些建議；依各自的教義而言，這對其他信仰也很重要，因為恐怖分子與恐怖主義的出現，部分與誤解、曲解教義有關。多年前，向智長老（Nyanaponika Thera)在一篇文章中提到：過去斯里蘭卡有些家庭，父母下班、孩子放學回家後，會在晚餐前教導孩子。
另一件重要的事，是父親或母親在幼兒就寢前為他們講佛教故事，例如敘述菩薩——大士——事蹟的本生故事。大約五百五十則本生故事，記述佛陀的過去生，以及他作為菩薩時如何修習十波羅蜜。每一種波羅蜜都有三個層次：波羅蜜、近波羅蜜與勝義波羅蜜。每個人至少都應具備最基礎層次的波羅蜜，才可稱為真正的人。
有些人也許以為，修習波羅蜜只是為了自己。其實，它既為自己，也為他人；這是為一切眾生服務與犧牲。自私和自我中心會為自己與他人帶來問題和痛苦。佛陀的教導幾乎都與人類及社會有關。因此，以佛教故事教育孩子，對他們而言是一項重要的教育。聞法不只適合成年的佛教徒，也適合所有群體。
25. Hearing the Dhamma on timely occasions
__ Some Buddhists may be not taken this matter seriously & very important. There are many reasons for listening to Dhamma as very important. Nowadays, we can include also study & reading the Buddha’s Teachings from Pali texts translations or written by scholars (most importantly by Buddhist scholars, such as monks). One of the factors for realization is listening Dhamma talks. The Buddha also said to the monks, after he passed away, the Buddha Dhamma was their teacher.
Only by knowing the teachings we can have right views, what are wholesome & not wholesome, what is right or wrong, what is proper or not proper & then we can walk on the right path. In the Buddha’s time even, some monks & lay people were having the realizations while listening to the Dhamma of the Buddha or one of his disciples.
Among the Theravadin Buddhist countries, Burmese Buddhists are very fortunate in this matter. Because Burmese monks had the strong tradition of study & practice of the Pali texts. It produced many fine scholar monks & meditation teachers. From the middle of the 20th century up to this day, some monks could recite the whole Tipitaka by heart. Burmese monks usually give their talks based on the suttas. So, by listening these talks were like it came from the Buddha directly. Even today, there are more lay people studying the suttas & Abhidhamma directly with teachers.
__ What time should people listen to Dhamma? It had been said differently in the texts. In the Mahāgovinda Sutta, it was mentioned every five days, & in one sutta it also said that if someone had time & teacher for giving a talk should listen to it. The best time may be someone has stress, unhappiness, sorrow, lamentation pain, grief & despair, a very good, e.g. was the story of Theri Patācārā (a Buddhist nun). Before ordained, she had lost her whole family, husband, two sons, parents & 3 brothers. With over sorrow, lamentation, pain, grief & despair, she became nearly mad.
And then she encountered the Buddha & by listening to his powerful Dhamma, she overcame her sorrow & entered the stream. Another interesting story was about the heavenly being (devata) Subrahmā. One time he was enjoying the heavenly pleasures with his 1,000 celestial nymphs outdoor under a flowering tree. Human beings enjoy the lowly & ignoble pleasures by making money to destroy the earth, without unaware of the outcome of it. So heavenly beings are more easily under the power of delusion.
The five hundred nymphs on the tree plucked the flowers & threw it down for the other 500 underneath the tree. They made the wreaths of flower for Subrahmā. After sometimes the 500 nymphs on the tree died suddenly & disappeared on the spot. They took rebirths in hell. Without the flowers coming down and singing, the others looked up the tree and found out the situation.
Not seeing anyone of them, Subrahmā devata with his divine eyes searched for them & found them in the hell. The working of the law of kamma is inconceivable. Everyone (all living beings) has good & bad kammas carrying with them (kammic energy) in the round of existence. All these are waiting for chances to give the results.
Now, the time was ripe for these beings. So, Subrahmā checked his future with his supernormal power, and also found out that after seven days they would die & fall into the hell. Hence, in utter fear, he came to the Buddha for seeking consolation. The Buddha gave them talk & at the end, all of them entered the stream. The door to hell waiting for them was closed forever. So, Buddhists should listen to Dhamma talks (including reading & studying) at any time if they have chances & times.
This will increase our knowledge & become intelligent & wise people. Spiritual people knew this point very well. E.g., the Chinese sages invented a system of training their students, which was called reading texts for 100 times or 1,000 times. Some modern teachers experimented with these systems & found out that children had bad habits & characters changed to good persons. They also had a strong power of attention & intelligence.
__ Time limit is not the main point here in hearing the Dhamma. The time someone needs it urgently is more important, as shown above with the nun Patācārā & Subrahmā devata. But with more listening is better, because it will decrease our mental pollutions. By watching some of the media such as movies, TV programs, video games, etc. are quite harmful to people. If they include a lot of violence, sex, etc.
which are pollutants for our minds. It is like a bulb light in a kitchen at the cooking place, everyday contacts with the dirty air with oil & smoke. After sometimes it becomes dirtier, clouded & not bright anymore. Why is that? Because we use our six senses in an unwholesome way. It also likes eating unhealthy foods for every day; such as junk foods, foods connecting with pesticides, foods with chemicals inside, etc. Then our health degenerate & end up with sickness, pains & deaths.
Our mind is like clear water or bright mirror. With it, we can see things clearly & penetrate them. With the dirty one, we cannot do it. There are some higher beings the rupa-brahma gods (beings with the material jhānic power) seemed to be used only three senses; eye, ear & mind doors. These are very useful & important for them.
They can meet the Buddha & arahants to listen to their talk & easily get attainments. The other sensitivities of smell, taste & touch, which they do not need them. But human beings are not like this. They prefer to see & listen to a lot of media with pollutants such as
Sex, violence, useless chattering, etc. Even some children are not escaping from these pollutants. Because some comic books, cartoons, video games, books included these things in it. Media have the great power of educations. Regarding media education, there was a tragic story connected with a woman named Miss Song. It is worth to mention here. She was from the Liao Ning Province of N.E China.
When she was young as a teenage girl liked to watch Tv, videos, and movies and brainwashed by the polluted media. And then she started to beautify herself & had a lot of affairs with men. According to her confession, she had over 40 lovers in her life. At the age of 50, she found out that she had the cancer of the uterus. It was in a serious & severe situation, blood & pus came out often.
The doctor told her that she could survive only three months. Luckily at that period, she encountered with good-hearted people who studied & practiced Confucianism & Buddhism. Within the short period of her life, she gave a lot of public talks & educated people not to get lost in media.
At last with the Buddhist practice, she passed away peacefully. Here we can see the results of unwholesome & wholesome educations very clear. Therefore, we should not use it for foolishly & stupidly. And should not take media education as lightly. Today a lot of social problems have a lot of connection with them.
__ The benefits of listening Dhamma are:
(1) Hearing things never heard before
(2) Having a clear knowledge
(3) Overcoming doubts
(4) Having right views
(5) One’s mind grows serene.
These are the five rewards in listening to the Dhamma.
(1) One hears what one has not heard before
Most people knowledge is very limited. But Buddhas were an exception. In a sutta, the Buddha said that his knowledge was like many leaves in a forest, but he taught only like a handful of leaves on his hand. Even these handful of teachings we know very little, not completely & only superficially. Many of them were we never heard before. If make out the lists there are many.
The most important one was the Four Noble Truths with its details in many suttas.
Some of the worldly knowledge even we know very little about it, e.g. rebirth, other faiths take it as reincarnation. Some even not accept this view. The Buddha described it as the rounds of existence, & with it 31 realms of existence.
(2) One clarifies what one has heard before
These are also can give many examples of them. Most people think God creates us & believe in the Creation. The Buddha taught the rounds of the existence of all living beings with the law of Dependent Co-arising (Paticcasamupada). Most people believe there is a permanent self, a soul, or God exists.
They also heard from many faiths teach about them. When they read Buddhism or listen to Dhamma on the doctrine of not-self (anatta) which they never heard before, even not in this life, but for many lives of existence. Because only the Buddha & Pacceka-buddhas could discover it & only the Buddha could teach them. Therefore, it is not surprising that nobody can teach about it.
(3) One gets rid of doubt
Overcoming of doubt is very important for whatever we are studying or doing. Because this is one of the hindrances. The meaning of doubt is: have a feeling of uncertainty, isn’t true or possible? Probably not true or possible, might not be true or might not be existed. So, it has the power of obstruction to our progress in doing something & knowledge.
If someone doubts wrong views & practices is better than without it. But if someone doubts right views & practices will incline towards wrong views & practices; then it is dangerous. In Buddhist spiritual practice overcoming doubt is very important. This is one of the foundations of knowledge in insight practice (vipassanā).
The other is the foundation knowledge of the mind & material phenomena or right view. With the analytical knowledge of mind & body, the view of a being, a person, a soul or self is disappeared. Then, it reduces the affection & hate (like or dislike) on someone. Overcoming doubt is the discernment of the conditions of mind & body.
In the world, the different faiths or religions arise is not knowing the causes of phenomena, e.g., the doctrine of the creator & the creation. The causes of phenomena are so deep & profound that people are following the ways of easy thinking. The Buddha did not accept the first cause or root cause. The easiest way of thinking is the doctrine of causes-ahetuka-vada. Both of them are extreme views.
__ Here I want to present a story of a person who had got rid of doubt. This man was born into a Muslim family. At a young age, his father forced him to study & learn the Koran text with a teacher. He had the nature of curiosity, inquiry mind & intelligent. He never accepted anything without clear understanding & direct experience.
Later he fell in love with a Christian & studied the Old & New Bibles. Later he became a teacher in Philosophy Department & studied all the eastern & western philosophy & doctrines. After sometimes, he had the duty to write a book on Buddhist Ethics to teach the philosophy students. He did not have good knowledge of Buddhism, except mentioned in the Philosophy books.
So, he made thorough research & study on Buddhism for the Buddhist Ethics textbook. Even later he wrote a book on Religions, included 11 faiths. From his knowledge about religions, he preferred Buddhism to others. The reason behind it was more logical & profound than others.
The most important point was Buddhism cleared away of his doubt on the Creator & the Creation as it was not the truth. But still at that time not become a Buddhist yet. He still doubted the doctrine on rebirth. The reason was he could not prove it or had direct experience. Luckily, later, he could prove it as a truth. And then became a Buddhist at the age of 50.
Later he went to 10 days vipassanā retreat & had a direct understanding of the 4 Noble Truths & became a Buddhist monk. This was the ending of all of his search for the truth. Doubt on his father’s faith led to the search for the truth, & with the Buddha’s teaching led to the ending of all doubts.
(4) One’s views are made straight
__ If one has wrong views & by listening Dhamma, clearing doubt & wrong views. So, one’s views are made straight or right. There are eight causes for wrong views to arise. The two main causes are:
[1] Listening wrong teachings
[2] Unwise attention (ayonisomanasikara).
The opposites are also true if someone has to listen the right teachings will have right views & wise or right or proper attention. With wise attention & wrong views are overcome. There was an interesting discourse in the Aṅguttara Nikāya.
It was Aramadhanta Sutta & the name of a brahman. He asked the Buddha about the reasons for disputes & arguments. He asked in general & the Buddha also answered in general. Only the Buddha & arahants overcome them. The causes are still existing that people have disputes & arguments. With different views that people are disputing & arguing. Therefore, we must find out the causes for them to arise. The Buddha’s Teachings were searching for the main causes.
There are two causes: original & nearest causes. The 4 Noble Truths are also in this way. These are internal & external causes, without finding out the internal causes we cannot solve the disputes.There are two groups of disputed people; the householders & religious group. Their fundamental internal causes are different. In one of Mahā Kaccāyana’s discourses, the internal cause for householders for dispute is kamaragakilesa - the defilement of sensual lust.
These are the desirous objects of the five sense objects - form, sound, smell, taste & touch. Sensuality is the main cause & there are also other causes. Sensual lust sinks someone. People are controlled & governed by lust & sensuality that in disputes & arguments. Out of craving or desire that many disputes are arising. If we study the present situations around the world, this is very clear.
__ Religious people are disputing & arguing for different views, doctrines, ideas & outlooks. Overcome or transcend sensual lust & views are the Buddha & arahants only.
(5) One’s mind grows serene
Buddhists who listen to Dhamma talks with mindfulness or Pali Chanting know this experience directly. Wholesome dhamma has the wholesome result, & unwholesome dhamma has an unwholesome result. Therefore, we should not overlook the effect of sound on one’s mind. Even nature is sensitive about it. So, we have to be very careful about the media. Seeing & watching all this rubbish will pollute our mind. Now, scientists with many types of research & experiments also have found its effects on the mind and the physical world.
Recently, a very funny thing had happened. In America, at a music concert, surely it was nothing to do with classical music. This was violent music with the youths & they were singing & shouting violently. Suddenly a 16-year-old girl fell & sent her to a hospital & saved her life. Her lung could not work properly because of the over shouting. Luckily, the doctors saved her life back. The Mahayana Buddhists even use sound & spiritual music to calm their mind. In the Pali Suttas there were many stories & incidents of monks & lay people by listening to the Dhamma gave by the Buddha & they had realizations.
Why could these people achieve the results? We know that Buddhist training is sīla, samādhi & paññā. (precepts, concentration & discernment or wisdom). During the talks, their precepts were pure. Concentrating on the Dhamma & their mind became calm & peaceful. Their mind was not concentrating on the sensual objects like today, man. With the calm & peaceful mind & contemplation led to a realization.
The nun Patācārā was overcome by sorrow, lamentation, pain, grief & despair, which made her nearly mad.
After hearing the Buddha’s teaching, her mind became calm & serene. And then continued to give her special teaching that she was established in the fruit of stream-entry. Ālavaka was the most violent & fearsome ogre (yakkha). He was so angry with the Buddha that even threatened to split the Buddha’s heart & grabbed him by the feet & hurled him across the Ganges River.
Even this very violent & fearsome being after listened to the Dhamma & his mind became calm & serene & also established in the fruit of stream-entry. So hearing & listening Dhamma is a very important matter for Buddhists. It is as an important practice in cultivation of the mind, by listening very often with contemplation. This is not only accumulated Dhamma knowledge with contemplation but also increase our intelligence & discernment. With a lot of Dhamma knowledge & practice, we can solve many problems in daily life when it needs.
__ In a sutta in the Aṅguttara Nikāya, two brahmins Kāranapālī and Piṅgiyāni were talking about the Dhamma of the Buddha.
Piṅgiyāni brahman explained to the other brahmin on the qualities of the Buddha Dhamma with five similes. Brahmin Piṅgiyāni was a non-returner (anāgāmin) and visiting the Buddha every day to offer incense & garlands.
[1] Someone after listening to the Dhamma of the samana Gautama (i.e., Buddha) & he could not listen to the other dhammas anymore (i.e., the teachings of other teachers). As an example, someone after eating the best delicious food in full stomach & he could no longer desire tastes of an inferior kind.
[2] Whichever part of the Dhamma one had listened, it would give the satisfaction and placidity of mind. (i.e., it was good in the beginning, in the middle & the end). As an example, someone in hunger & received a honey ball whichever part he had bitten & it gave the delicious flavor.
[3] Whichever part of the Dhamma one had listened, one would derive elation and joy.
It was like someone who came upon sandalwood & any part of it would give the sweet smell.
[4] Buddha Gautama was like a medical doctor & his Dhamma could cure the mental diseases (kilesa roga - defilements of the mind). It was like a skillful physician might instantly cure someone who was afflicted & gravely ill. Mahayana medicine Buddha could come from this idea.
[5] Someone was traveling under a very hot sun, with the burning heat, tiredness & hunger. After he encountered a lotus pond, it released him from burning heat, tiredness & hunger. In the same way by hearing the Buddha Dhamma, it freed someone from the heat of defilements (from the Kāranapālī Sutta).
So the power of Dhamma is unlimited & the best medicine for all ills of the world. Whether it is about the body or the mind, in family problems or social problems, political or economic problems, most Buddhists maybe never thought that they are the most fortunate & luckiest beings in the world, because of the past great merits they encounter the Buddha Dhamma in this life.
The Buddha had mentioned very clear that to get a human birth, encounter the Dhamma, to have an interest, to understand and practice accordingly was the most difficult matter in the world. But most of us are taking it as easy & never thinking it as a priceless treasure. We are foolishly & stupidly wasting our chances, time & energy in trivial matters & things. There was an interesting sutta about the four best things in the world.
The devas or gods were looking for the answer to the highest blessing for 12 years. There was also a monk who had supernormal power wanted to know the ending of the four great elements. So he went to heaven to look for the answer. From the lower realms of deity to higher realms of the Brahma god and no-one could answer him. Therefore he had to come down again & ask the Buddha for the answer.
All these profound questions were except the Buddha no one could answer them. Here also the Four Great Kings of the heaven (Cātummahārajika deva) asked Sakka, the King of the 33 Gods on these four best things. Sakka could not give them the answers, so they all came to the Buddha for the answers.
All these four things are connecting with Dhamma.
(1) What is the best gift in the world?
If we are talking about gifts, there are many kinds & for many reasons. As Buddhists, we give or offer four requisites to the monks. Dāna is giving & has two meanings; the gifts & the mental state of giving volition, or things & action. There is a very special kind of gifts which most people overlook or neglect. This is paññā dāna - the gift of knowledge. Gift of things & the gift of knowledge (especially here is the Buddha Dhamma) which one is the best? Dhamma gift is the best one.
The Buddha’s answer to the devas was: “Sabbadānaṁ dhammadānaṁ jinati - The gift of Dhamma is greater than all other gifts.” The devas are satisfied with the answer. The commentary explained it as followed. Why the Buddhists make dāna as the best gift?
There are many reasons for this wholesome action. For some, this is the second nature for them and carried with them from their past lives. For most Buddhists, they develop this wholesome dhamma from the teaching of the law of kamma. The basic reason for Dhamma gift is greater than others is it can lead to the realization of Nibbāna. One of the factors for realization of Nibbāna is listening Dhamma talks. (exception of the Buddha & Paccekabuddhas).
Therefore the gift of Dhamma is the best gift. In this discourse, we are talking about from the point of gift receiver & not the giver. The giver also has its benefits. Material gifts are for this life only & most of them are short life span, e.g., giving foods. Gift of Dhamma leads to the ending of dukkha. Therefore the gift of Dhamma is incomparable from other gifts.
Salvatore Cioffi (1897-1966) – U Lokanatha:
A long time ago in the first half of 20th century, an Italian American chemist received a gift of Dhamma from a friend for Christmas. This book was the English translation of “Dhammapada”. After reading it & he became a Buddhist. Giving up his job & wealth, he went to Burma & ordained there. His ordained name was Ven. Lokanatha or well known in Burma as Italian monk U Lokanatha.
After some years in monkhood, he walked on foot along the silk road from Asia to pass the middle east and to the USA. He determined to follow the Bodhisatta Path (to become a future Buddha). One time he went to pay homage to the famous Ven. Webu Sayadaw & asked him directly; “Ven. Sayadaw, are you an arahant?” Instead of answering his question directly, Sayadaw’s respond was; “I have no courage to become a bodhisatta.” Sayadaw U Lokanatha passed away in Burma in 1966 (He was in Burma for 40 years).
(2) What is the best enjoyment or taste?
There are nine kinds of enjoyment. These are the enjoyments of the common people.
[1] Enjoyment comes from funny things, or people are amusing & make you smile or laugh.
[2] Enjoyment comes from affection
[3] Enjoyment comes from sympathy (garunarasa)
[4] Enjoyment comes from violence; people like to watch violent movies, & people commit terrors can come from this taste, such as terrorism.
[5] Enjoyment comes from courageous acts
[6] Enjoyment comes from loathsomeness
[7] Enjoyment comes from amazement
[8] Enjoyment comes from fright (ghost story)
[9] All other feelings
According to the Buddha; “The taste of Dhamma is greater than all other tastes – Sabharasaṁ dhammarasaṁ jinati.” Why is that? There are no real peace & happiness behind all the other enjoyments.
In the end, these are not good. It cannot last long & at last, make people become in confusion.
(3) What is the best delight of the mind?
There are many things which people are looking for delight. Some are with family members, with wealth, with sense objects, etc. People are always looking for pleasure & no contentment. This is human nature. After they get what they want & become happy & joy with it for some periods. Later they become bored with them. So they are changing object to object, matter to matter & never have satisfaction with it. From discontentment & dissatisfaction come human problems & suffering.
Heavenly beings also have this kind of situation. The Buddha’s answer was; “Sabbaratim dhammaratim jinati” – The delight of Dhamma is better than all other delights” Worldly pleasures are not peaceful & calm, even lead to problems & suffering. Dhamma delight or enjoyment is peaceful & calm & true happiness. Therefore yogis & noble beings who have jhānas & fruits use to stay in these peaceful states. Even the pleasure comes from study & contemplate, the Buddha Dhamma leads to joy & happiness, which excel the sensual pleasure.
(4) What is the best destruction?
The destruction of craving/greed (tanhā) or dukkha is the best. Therefore the Buddha’s answer was; “Tanhākkhayo sabbadukkhaṁ jinati – The destruction of craving or all dukkha is the best.” The destruction of craving or all dukkha is the highest stage of realization, which is arahatta magga & phala – the path & fruit of arahantship.
Therefore the arahatta magga & phala is the destruction of craving/tanhā – tanhākkhayo with the destruction of craving & free from all kind of dukkha. Because craving is the source of all dukkha, we cannot destroy dukkha directly.
So craving is the cause & dukkha is the result. With practice, we can cut off the connection between them.
With the destruction of tanhā & dukkha is ended. But human beings are afraid of the destruction of tanhā. So they are searching & fighting for wealth, power & pleasure with each other. With human conflicts, all social problems & sufferings arise. Nowadays, these problems & sufferings are worse than before. With the power of science & technology, the destruction is becoming greater.
Now we are at a critical point. The Buddha taught & urged us for the destruction of craving. Human beings, instead of listening to the Buddha, & become the followers of Mara – The Evil One/Tanhā & develop & increase its qualities. All these four questions were searching & discussing the answers for 12 years. At last, they found the answers from the Blessed One.
__ The power of Dhamma was so great that even the Buddha took the Dhamma as his teacher. Without a teacher is dangerous & many problems & sufferings are waiting for each one of us from now on to the future. Therefore hearing the Dhamma on timely occasions is the highest protection with a blessing. Listening very quite often is the best way. We should use our leisure time on it. If we are listening to Tanhā very often it will become our teacher; it will sink us to the bottom of the ocean floor & we can never come up to the surface again.
This is the power of tanhā. If we take the Dhamma as our teacher, we can rise higher & higher, at last, will transcend the world & free forever. Listening Dhamma is truly the highest protection & blessing. Here I want to make some suggestions for Buddhists. It is also very important to other faiths by their teachings. Because terrorists & terrorism arise has some connections with the misunderstanding & misinterpretation problems.
Some years ago, the Ven. Nyanaponika Thera mentioned the following point in one of his essays. He said that in the past some Sri Lanka families were teaching their children after they came back from works & schools in the evening before the meal.
Another important thing was some mothers or fathers near bedtime telling their young children with Buddhist stories, such as jataka stories about the bodhisatta – The Great Being. There are nearly 550 stories which described the Buddha’s past lives developed the ten perfections as a bodhisatta. Each perfection has three levels; basic, middle & higher or highest levels. At least every human being should have the basic level of perfection, & can be called as a true human.
Some might think cultivated the paramis was for oneself. It is for both, to oneself & others. These are giving services & making sacrifices for all living beings. Selfishness & self-centeredness bring problems & sufferings to oneself & others. Nearly all the Buddha’s teachings were about human beings & societies. Therefore teaching the children with Buddhist stories is an important education for them. So listening Dhamma is not only for grown-up Buddhists but to all groups.
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聞法是證悟的助緣之一。佛陀也曾告訴比丘們，他般涅槃後，佛法就是他們的導師。唯有了解教法，我們才能具有正見，知道何者是善與不善、正確與錯誤、適宜與不適宜，然後走上正道。
即使在佛陀時代，也有一些比丘和在家人在聽聞佛陀或其弟子說法時獲得證悟。在上座部佛教國家之中，緬甸佛教徒在這方面十分有福，因為緬甸僧人有研習和實踐巴利文典籍的深厚傳統，因而培養出許多優秀的學問僧和禪修導師。從二十世紀中葉直到今日，有些僧人甚至能背誦整部三藏。
緬甸僧人通常依據經典說法，因此聽聞這些開示，就如同直接聽聞佛陀說法。即使在今日，也有愈來愈多在家人直接跟隨老師研習經典和阿毘達磨。
人應當在何時聞法？典籍中的說法有所不同。《長部》DN 19〈大典尊經〉提到每五日一次；另一部經則說，只要自己有時間，又有人可以說法，就應前往聽聞。當一個人承受壓力、不快樂，或陷於愁、悲、苦、憂、惱時，也許正是聞法的最佳時機。波吒遮羅長老尼（Paṭācārā)的故事就是很好的例子。
出家以前，她失去了全家人——丈夫、兩個兒子、父母與三個兄弟。極度的愁、悲、苦、憂、惱使她幾近瘋狂。後來她遇見佛陀，聽聞佛陀有力的開示，因而克服悲傷，證得預流果。（Thig 112–116；ThigA 108ff；Ap ii 557f；AA ii 194ff；DhA ii 260ff；iii 434f；J vi 481。）
另一則有趣的故事，是關於須梵天子（Subrahmā"；S i 53；SA i 88f）。有一次，他與一千名天女在戶外一棵盛開的花樹下享受天界欲樂。人類為了低劣、卑下的欲樂而賺錢並破壞地球，卻沒有察覺其後果；天界眾生更容易受癡所支配。
樹上的五百名天女摘下花朵，拋給樹下的另外五百名天女。樹下的天女則為須梵天子編製花鬘。過了一段時間，樹上的五百名天女忽然命終，當場消失，投生地獄。再也沒有花朵落下，也聽不見歌聲，樹下的天女便向上察看，發現情況有異。
須梵天子看不見她們任何一人，便以天眼尋找，發現她們已在地獄。業的法則如何運作，實在不可思議。一切眾生在生死輪迴中，都隨身帶著善業與惡業（業力）；這些業都在等待機緣成熟而產生果報。
如今，她們受報的時機已經成熟。須梵天子又以神通查看自己和其餘天女的未來，發現七日後他們也會命終並墮入地獄。因此，他萬分恐懼，來到佛陀面前尋求慰藉。佛陀為他們說法，說法結束時，眾人都證得預流果；原本等待他們的地獄之門從此永遠關閉。因此，只要有時間和機會，佛教徒隨時都應聞法，其中也包括閱讀和研習佛法。
這會增長我們的知識，使我們成為聰明而有智慧的人。重視心靈修養的人很清楚這一點。例如，中國聖賢創立了一種訓練學生的方法，稱為將典籍讀一百遍或一千遍。有些現代教師試行這些方法，發現孩子的不良習慣與品格有所轉變，成為善良的人；他們也培養出很強的專注力和智慧。
聞法的要點不在固定的時間間隔；一個人迫切需要聞法之時更為重要，前述波吒遮羅長老尼和須梵天子的故事就是例證。不過，多聞仍然更好，因為這能減少心中的染污。觀看電影、電視節目、電玩等某些媒體，對人頗為有害，尤其其中若充斥暴力、色情等污染心靈的內容。
這就像廚房爐灶旁的一盞燈，每天接觸混有油煙的污濁空氣；一段時間後，它會變得愈來愈髒、愈來愈昏暗，不再明亮。為什麼會如此？因為我們以不善的方式運用六根。這也像每天食用不健康的食物，例如垃圾食品、帶有農藥的食物、含有化學物質的食物等；健康會逐漸衰退，最後以疾病、痛苦和死亡告終。
我們的心如同清水或明鏡；心清淨時，便能清楚看見並洞察事物，心染污時則不能。有些較高界的眾生 —— 色界天眾（即以色界禪那之力生於色有的眾生），似乎只使用眼門、耳門和意門。這三門對他們十分有用而重要。
他們可以見到佛陀和阿羅漢，聽聞他們說法，並容易獲得證悟；嗅覺、味覺和觸覺則不是他們所需要的。但人類並非如此。人們偏愛觀看和聆聽充斥色情、暴力、無益閒談等染污的媒體，甚至有些孩子也逃不過這些染污，因為漫畫、卡通、電玩和書籍中也包含這類內容。媒體具有強大的教育力量。談到媒體教育，有一個關於宋女士的悲劇故事，值得在此提及。她來自中國東北的遼寧省。
她年輕時喜歡看電視、錄影和電影，十幾歲時便受到染污媒體的灌輸。後來她開始刻意打扮自己，並與許多男人發生關係。據她自述，一生曾有四十多名情人。五十歲時，她發現自己罹患子宮癌，病情非常嚴重，時常流出血和膿。
醫生告訴她，她只能再活三個月。幸運的是，就在那段期間，她遇到一些研習、實踐儒學與佛教的善心人士。在生命所餘不多的日子裡，她作了許多公開演講，勸導人們不要迷失於媒體之中。
最後，她藉由佛法修行安詳離世。由此，我們可以清楚看見不善教育和善教育所帶來的結果。因此，我們不應愚昧地使用媒體，也不應輕視媒體的教育作用。今日許多社會問題都與媒體有密切關係。
聞法有以下五種利益：
．得聞未聞；
．已聞明了；
．斷除疑惑；
．見解正直；
．內心澄淨。
這就是聞法的五種利益。
1. 得聞未聞
大多數人的知識都很有限，佛陀則是例外。佛陀在一部經中說，他的知識猶如森林中的樹葉，而他所教導的，只如手中一把樹葉。即使對這一把樹葉般的教法，我們也只知道很少，不僅不完整，而且十分膚淺；其中還有許多是我們從未聽聞的。若將它們一一列出，數量會非常多。
其中最重要的是四聖諦，許多經典都詳述了它的細節。即使對某些世間知識，我們也所知甚少，例如再生；其他信仰將它理解為靈魂轉世，有些人甚至不接受這種見解。佛陀則將它說明為生死輪迴，並說明與之相關的三十一界。
2. 已聞明了
這方面也有許多例子。多數人認為神創造了我們，並相信創造論。佛陀則以緣起法（paṭiccasamuppāda)說明一切眾生如何流轉生死。多數人相信有常住的自我、靈魂或神存在。
他們也曾從許多信仰的教導中聽過這些觀念。當他們閱讀佛教著作，或聽聞無我（anatta)的教法時，所接觸到的是以前從未聽聞的內容；不只今生未曾聽聞，在過去許多生中也未曾聽聞。因為只有佛陀和獨覺佛能自行發現無我，而只有佛陀能將它教導他人。因此，其他人不能教說此法，並不足為奇。
3. 斷除疑惑
無論我們正在學習或從事什麼，克服疑惑都十分重要，因為疑是五蓋之一。所謂疑惑，就是心中不確定：「這是真的或可能的嗎？」也就是認為它也許不真實、不可能，或根本不存在。因此，疑惑具有阻礙作用，會妨礙我們做事與求知的進展。
一個人若對邪見與錯誤修法有所懷疑，總比毫不懷疑好；但若對正見與正確修法產生懷疑，就會傾向邪見與錯誤修法，那便十分危險。在佛法修行中，斷除疑惑極為重要；它是觀禪修習（vipassanā) 中智慧的基礎之一。
另一項基礎，是對名色現象具有正見。藉由名色分別智，眾生、人、靈魂或自我的見解便會消失，對某人的愛憎也會隨之減弱。藉由緣攝受智辨明名色的諸緣，便能斷除疑惑。世間之所以出現各種信仰或宗教，是因為人們不了解諸現象的原因，例如因而產生造物主與創造論。
諸現象的因緣非常深奧，所以人們往往採取簡單易想的方式。佛陀不接受第一因或根本因之說；另一種最簡單的想法，則是無因論（ahetuka-vāda)。這兩者都是極端見解。這裡要說一位斷除疑惑者的故事。此人生於穆斯林家庭，幼年時父親強迫他跟隨老師研讀《古蘭經》。他天性好奇，富於探究精神而且聰明；若未能清楚理解、親自驗證，便不肯接受任何說法。
後來，他愛上一名基督徒，因而研讀《舊約》和《新約》。再後來，他成為哲學系教師，研究東西方的各種哲學和學說。過了一段時間，他受命撰寫一本佛教倫理學著作，供哲學系學生使用。他對佛教沒有深入認識，所知僅限於哲學書籍中的介紹，所以為了編寫這本佛教倫理學教材，對佛教作了全面的研究。
其後，他又寫了一本宗教著作，內容包括十一種信仰。以他對各種宗教的認識而言，他較為認同佛教，因為佛教比其他宗教更合乎邏輯，也更為深奧。最重要的是，佛教消除了他對造物主和創造論的疑問，使他明白那並非真相。不過，他當時仍未成為佛教徒，因為對再生的教法仍有疑惑。
原因在於他無法證明再生，也沒有親身經驗。幸運的是，他後來得以親自驗證其真實性，並在五十歲時成為佛教徒。其後，他參加了十日觀禪禪修營，親自體悟四聖諦，並出家成為比丘。他尋求真理的歷程至此告終。對父親所信宗教的懷疑，使他開始尋求真理；佛陀的教法則使他的一切疑惑終於止息。
4. 見解正直
一個人若有邪見，藉由聞法而消除疑惑與邪見，他的見解便會端正。邪見的生起有八種原因，其中兩項主要原因是：
．聽聞錯誤的教導；
．非如理作意（ayoniso-manasikāra)。
反過來也是如此：聽聞正確的教導會使人具有正見，並作如理、正確而適當的思惟；藉由如理作意，便能克服邪見。《增支部》中有一部很有意思的 AN 2.36〈阿羅摩杖經〉（AN 2.36 PTS 或 AN 2.38 CSCD），經名來自一名婆羅門。他請問摩訶迦旃延尊者（"Mahākaccāna" 或 "Mahākaccāyana") 爭端與爭論的原因。他作概括的提問，摩訶迦旃延尊者也作概括的回答。只有佛陀和阿羅漢已經克服這些原因。
只要那些原因仍然存在，人們就會發生爭端與爭論。人們因見解不同而相互爭論，所以我們必須找出這些現象生起的原因。佛陀的教法探究主要的因；其中有根本因和近因，四聖諦也是如此。又有內在因與外在因；若不找出內在原因，我們便無法解決爭端。
發生爭端的人可分成兩類：在家人和宗教修行者，兩者的根本內因有所不同。摩訶迦旃延尊者在一篇開示中指出，在家人發生爭端的內因，是欲貪執取煩惱（kāmarāgābhinivesa-kilesa)，也就是對色、聲、香、味、觸五欲所緣的貪著。
欲樂是主要原因，此外也有其他原因。欲貪使人沉淪；人們受欲貪與欲樂控制、支配，因此發生爭端與爭論。許多爭端都由渴愛或欲求而起；只要觀察今日世界各地的情況，便能清楚看見這一點。宗教修行者則因見解、教義、思想與觀點不同而發生爭端與爭論。只有佛陀和阿羅漢超越了欲貪與各種見執。
佛教徒以正念聽聞佛法或巴利文誦念時，能親自體會它們對心的影響。善法帶來善的結果，不善法帶來不善的結果。因此，我們不應忽視聲音對心的作用；甚至自然界也會對它有所反應。所以，我們必須非常審慎地接觸媒體。觀看這些垃圾內容會污染我們的心。如今，科學家也藉由各種研究和實驗，發現媒體對心與物質世界所造成的影響。
最近，美國曾發生一件很荒唐的事。某場音樂會所演奏的顯然不是古典音樂，而是激烈的音樂；年輕人猛烈地唱叫。忽然，一名十六歲少女倒下，人們把她送往醫院，才挽回性命。她因過度叫喊，肺部無法正常運作；幸而醫生救回了她。大乘佛教徒甚至運用聲音與宗教音樂使內心平靜。巴利文經典中有許多事例：比丘和在家人聽聞佛陀說法後獲得證悟。這些人為何能證得成果？我們知道，佛教的修學是戒、定、慧。
他們聞法時戒行清淨，專心聆聽佛法，內心變得寂靜安穩。他們的心不像今日的人那樣專注於欲樂所緣；寂靜安穩的心再加以觀照，便導向證悟。波吒遮羅長老尼原本為愁、悲、苦、憂、惱所壓倒，幾近瘋狂。聽聞佛陀的教導後，她的心變得平靜澄淨；佛陀繼續給予特別的教導，她便安住於預流果。
阿羅婆迦（Āḷavaka)是極其暴烈可怕的夜叉（yakkha)。他對佛陀大發雷霆，甚至威脅要剖開佛陀的心，又揚言抓住佛陀的雙足，把他扔到恆河對岸。然而，這個極為暴烈可怕的眾生聞法後，內心也變得平靜澄淨，並安住於預流果。
因此，聞法對佛教徒而言十分重要。經常聞法並加以觀照，是修養心靈的一項重要實踐。這不僅能累積佛法知識；配合觀照，也能增長我們的智力與智慧。具備豐富的佛法知識與實修經驗，我們便能在日常生活有需要時解決許多問題。
《增支部》AN 5.194〈迦羅那波利經〉記載，迦羅那波利與賓耆耶尼（Piṅgiyāni) 兩名婆羅門談論佛法。賓耆耶尼以五種譬喻，向另一名婆羅門說明佛法的功德。賓耆耶尼是一名不還者（anāgāmin)，每天都去拜見佛陀，供養香與花鬘。
(1) 有人聽聞沙門喬達摩（即佛陀）的法之後，便再也聽不進其他教法（即其他導師的教導）。譬如有人已飽食最上美味，就不再渴求低劣的滋味。
(2) 無論聽聞佛法的哪一部分，都會獲得滿足，內心澄淨（也就是初善、中善、後善）。譬如飢餓的人得到一顆蜜丸，無論咬下哪一部分，都嚐到甘美的滋味。
(3) 無論聽聞佛法的哪一部分，都會生起振奮與喜悅。這好比有人得到一段檀香木，無論它的哪一部分，都散發芳香。
(4) 喬達摩佛如同醫師，他的法能醫治心中的煩惱病（kilesa-roga)。這好比一名善巧醫師，能立即治好罹患重病、深受折磨的人。大乘佛教的藥師佛或許由此觀念而來。
(5) 有人在烈日下趕路，受灼熱、疲憊和飢餓所苦；後來遇到一座蓮池，便消除了他的灼熱、疲憊和飢餓。
同樣地，聽聞佛法能使人脫離煩惱之熱。（出自《迦羅那波利經》。）因此，法的力量無量，是醫治世間一切病苦的最佳良藥；無論身體或心理的疾病、家庭或社會問題、政治或經濟問題，皆是如此。多數佛教徒也許從未想過：由於過去所修的廣大福業，使自己今生得遇佛法，他們其實是世上最有福、最幸運的眾生。
佛陀曾非常清楚地說明：獲得人身、得遇佛法、對法產生興趣、理解教法並依教修行，是世上最難得之事。然而，我們大多數人卻視之為易事，從未把它看作無價之寶。我們愚昧地把機會、時間和精力浪費在瑣碎事物上。有一部很有意思的經，談到世間四種最勝之事。
諸天曾用十二年尋求最上吉祥的答案。另有一名具神通的比丘，想知道四大種在何處滅盡，因此前往天界尋求答案。從較低的欲界天一路到較高的梵天界，都無人能夠回答；他只好再次返回人間，向佛陀請問。
除了佛陀，無人能回答這些深奧問題。四大王天的諸天也曾向三十三天之王帝釋請問這四種最勝之事。帝釋無法回答，於是他們一同來到佛陀面前尋求答案。
這四件事都與法有關。
(1) 世上最勝的贈與是什麼？
談到贈與，種類很多，動機也各不相同。佛教徒會供養比丘四資具。布施（dāna)是給予，包含兩種意義：一是所施之物，二是行施之思；也就是物品與行為。另有一種非常特殊、卻常被人忽略的布施，就是慧施（paññā-dāna) —— 知識的布施。在物品的布施與知識的布施之間，此處尤其指佛法，何者最勝？法施最勝。
佛陀回答諸天："Sabbadānaṃ dhammadānaṃ jināti." ——「法施勝一切施。」諸天對這個答案感到滿意。義註接著作出解釋。佛教徒為何重視布施？這種善行有許多成因。對有些人而言，布施已成為第二天性，是從過去世隨身帶來的習性。
多數佛教徒則由於業果法則的教導，而培育布施這項善法。法施勝過其他布施的根本理由，是它能導向證悟涅槃；除了佛陀與獨覺佛以外，聞法是證悟涅槃的助緣之一。
因此，法施是最勝的布施。此處是從受施者而不是施者的角度來說；當然，施者也能獲得利益。物質布施主要只在今生受用，而且大多維持不久，例如食物的布施；法施則能導向苦的止息。因此，其他布施無法與法施相比。
—— 薩爾瓦托雷・喬菲（Salvatore Cioffi"，1897–1966）—— 烏・羅迦那他：
二十世紀上半葉，一名義大利裔美國化學家在聖誕節收到朋友贈送的法禮，那是一本《法句經》的英譯本。他讀後成為佛教徒，放棄職業和財產，前往緬甸出家。他出家後名為羅迦那他尊者；在緬甸，人們熟知他為義大利比丘烏・羅迦那他。
出家數年後，他徒步沿絲綢之路行走，從亞洲經中東前往美國。他決心遵行菩薩道，成為未來佛。有一次，他前去禮敬著名的韋布禪師，直截了當地問道：「禪師，您是阿羅漢嗎？」
禪師沒有直接回答，只說：「我沒有勇氣成為菩薩。」烏・羅迦那他於 1966 年在緬甸去世；他在緬甸居住了四十年。
(2) 何者是最勝的享受或滋味？
享受有九種，這些都是凡夫的享受：
［1］由滑稽事物而來的享受，或有人很風趣，使你微笑或大笑；
［2］由情愛而來的享受；
［3］由同情而來的享受（karuṇārasa)；
［4］由暴力而來的享受——人們喜歡看暴力電影，而人們從事恐怖行為，例如恐怖主義，也可能源自這種趣味；
［5］由勇敢行為而來的享受；
［6］由可厭事物而來的享受；
［7］由驚奇而來的享受；
［8］由恐懼而來的享受，例如鬼故事；
［9］其他一切感受。
佛陀說：
為什麼？因為其他一切享受的背後，都沒有真正的寧靜與幸福。它們終究不是善的，不能持久，最後只會使人陷入迷亂。Sabbarasaṃ dhammaraso jināti."
法味勝一切味。—— 《法句經》第 354 偈。
(3) 何者是心中最勝的喜悅？
人們從許多事物中尋求喜悅，例如家人、財富、欲樂所緣等。人總是在追求快樂，從不知足，這就是人性。他們得到想要之物時，會有一段時間感到快樂喜悅，後來卻又厭倦。因此，他們不斷從一個所緣換到另一個所緣，從一件事物轉向另一件事物，始終無法滿足。人類的問題與痛苦，就從不知足與不滿意而來。
天界眾生也有這種情況。佛陀的回答是：
世間欲樂並不寂靜安穩，甚至會導致問題與痛苦；法喜則寂靜安穩，是真正的幸福。因此，證得禪那或果定的禪修者與聖者，常安住於這些寂靜境界。即使是研習和思惟所帶來的快樂，佛法所導向的喜悅與幸福仍超越欲樂。Sabbaratiṃ dhammarati jināti.
法喜勝一切喜。 ——《法句經》第 354 偈。
(4) 何者是最勝的滅除？
滅除渴愛（taṇhā)，也就是止息苦，最為殊勝。因此佛陀回答：
滅除渴愛、止息一切苦的最高證悟，就是阿羅漢道與阿羅漢果。Taṇhakkhayo sabbadukkhaṃ jināti.
愛盡勝一切苦。 —— 《法句經》第 354 偈。
因此，阿羅漢道與阿羅漢果就是愛盡（taṇhakkhaya)。渴愛滅盡，便解脫一切苦。由於渴愛是一切苦的根源，我們無法不先斷除渴愛而直接滅苦。
所以，渴愛是因，苦是果。藉由修行，我們可以切斷兩者的連繫；渴愛滅盡，苦便止息。然而，人類害怕渴愛的滅盡，所以彼此競逐、爭奪財富、權力與享樂。人類彼此衝突，於是產生一切社會問題與痛苦。今日的問題和痛苦比以往更為嚴重；隨著科學技術力量增長，破壞也變得更大。
如今，我們正處在關鍵時刻。佛陀教導並勸勉我們滅除渴愛；人類卻不聽從佛陀，反而追隨魔羅 —— 惡者，也就是渴愛，並助長它的力量。諸天曾為這四個問題尋求、討論答案長達十二年，最後才從世尊處得到解答。
法的力量極其強大，甚至佛陀也以法為師。沒有導師十分危險；從現在到未來，許多問題與痛苦正等待著我們每一個人。因此，適時聞法是帶來護佑的最上吉祥；經常聞法是最好的方法，我們應把閒暇時間用在這件事上。如果我們經常聽從渴愛，它就會成為我們的老師，使我們沉到海底，再也無法浮上水面；這就是渴愛的力量。如果我們以法為師，就能步步上升，最後超越世間，獲得永遠的解脫。聞法確實是帶來護佑的最上吉祥。
在此，我想給佛教徒一些建議；依各自的教義而言，這對其他信仰也很重要，因為恐怖分子與恐怖主義的出現，部分與誤解、曲解教義有關。多年前，向智長老（Nyanaponika Thera)在一篇文章中提到：過去斯里蘭卡有些家庭，父母下班、孩子放學回家後，會在晚餐前教導孩子。
另一件重要的事，是父親或母親在幼兒就寢前為他們講佛教故事，例如敘述菩薩——大士——事蹟的本生故事。大約五百五十則本生故事，記述佛陀的過去生，以及他作為菩薩時如何修習十波羅蜜。每一種波羅蜜都有三個層次：波羅蜜、近波羅蜜與勝義波羅蜜。每個人至少都應具備最基礎層次的波羅蜜，才可稱為真正的人。
有些人也許以為，修習波羅蜜只是為了自己。其實，它既為自己，也為他人；這是為一切眾生服務與犧牲。自私和自我中心會為自己與他人帶來問題和痛苦。佛陀的教導幾乎都與人類及社會有關。因此，以佛教故事教育孩子，對他們而言是一項重要的教育。聞法不只適合成年的佛教徒，也適合所有群體。
25. Hearing the Dhamma on timely occasions
__ Some Buddhists may be not taken this matter seriously & very important. There are many reasons for listening to Dhamma as very important. Nowadays, we can include also study & reading the Buddha’s Teachings from Pali texts translations or written by scholars (most importantly by Buddhist scholars, such as monks). One of the factors for realization is listening Dhamma talks. The Buddha also said to the monks, after he passed away, the Buddha Dhamma was their teacher.
Only by knowing the teachings we can have right views, what are wholesome & not wholesome, what is right or wrong, what is proper or not proper & then we can walk on the right path. In the Buddha’s time even, some monks & lay people were having the realizations while listening to the Dhamma of the Buddha or one of his disciples.
Among the Theravadin Buddhist countries, Burmese Buddhists are very fortunate in this matter. Because Burmese monks had the strong tradition of study & practice of the Pali texts. It produced many fine scholar monks & meditation teachers. From the middle of the 20th century up to this day, some monks could recite the whole Tipitaka by heart. Burmese monks usually give their talks based on the suttas. So, by listening these talks were like it came from the Buddha directly. Even today, there are more lay people studying the suttas & Abhidhamma directly with teachers.
__ What time should people listen to Dhamma? It had been said differently in the texts. In the Mahāgovinda Sutta, it was mentioned every five days, & in one sutta it also said that if someone had time & teacher for giving a talk should listen to it. The best time may be someone has stress, unhappiness, sorrow, lamentation pain, grief & despair, a very good, e.g. was the story of Theri Patācārā (a Buddhist nun). Before ordained, she had lost her whole family, husband, two sons, parents & 3 brothers. With over sorrow, lamentation, pain, grief & despair, she became nearly mad.
And then she encountered the Buddha & by listening to his powerful Dhamma, she overcame her sorrow & entered the stream. Another interesting story was about the heavenly being (devata) Subrahmā. One time he was enjoying the heavenly pleasures with his 1,000 celestial nymphs outdoor under a flowering tree. Human beings enjoy the lowly & ignoble pleasures by making money to destroy the earth, without unaware of the outcome of it. So heavenly beings are more easily under the power of delusion.
The five hundred nymphs on the tree plucked the flowers & threw it down for the other 500 underneath the tree. They made the wreaths of flower for Subrahmā. After sometimes the 500 nymphs on the tree died suddenly & disappeared on the spot. They took rebirths in hell. Without the flowers coming down and singing, the others looked up the tree and found out the situation.
Not seeing anyone of them, Subrahmā devata with his divine eyes searched for them & found them in the hell. The working of the law of kamma is inconceivable. Everyone (all living beings) has good & bad kammas carrying with them (kammic energy) in the round of existence. All these are waiting for chances to give the results.
Now, the time was ripe for these beings. So, Subrahmā checked his future with his supernormal power, and also found out that after seven days they would die & fall into the hell. Hence, in utter fear, he came to the Buddha for seeking consolation. The Buddha gave them talk & at the end, all of them entered the stream. The door to hell waiting for them was closed forever. So, Buddhists should listen to Dhamma talks (including reading & studying) at any time if they have chances & times.
This will increase our knowledge & become intelligent & wise people. Spiritual people knew this point very well. E.g., the Chinese sages invented a system of training their students, which was called reading texts for 100 times or 1,000 times. Some modern teachers experimented with these systems & found out that children had bad habits & characters changed to good persons. They also had a strong power of attention & intelligence.
__ Time limit is not the main point here in hearing the Dhamma. The time someone needs it urgently is more important, as shown above with the nun Patācārā & Subrahmā devata. But with more listening is better, because it will decrease our mental pollutions. By watching some of the media such as movies, TV programs, video games, etc. are quite harmful to people. If they include a lot of violence, sex, etc.
which are pollutants for our minds. It is like a bulb light in a kitchen at the cooking place, everyday contacts with the dirty air with oil & smoke. After sometimes it becomes dirtier, clouded & not bright anymore. Why is that? Because we use our six senses in an unwholesome way. It also likes eating unhealthy foods for every day; such as junk foods, foods connecting with pesticides, foods with chemicals inside, etc. Then our health degenerate & end up with sickness, pains & deaths.
Our mind is like clear water or bright mirror. With it, we can see things clearly & penetrate them. With the dirty one, we cannot do it. There are some higher beings the rupa-brahma gods (beings with the material jhānic power) seemed to be used only three senses; eye, ear & mind doors. These are very useful & important for them.
They can meet the Buddha & arahants to listen to their talk & easily get attainments. The other sensitivities of smell, taste & touch, which they do not need them. But human beings are not like this. They prefer to see & listen to a lot of media with pollutants such as
Sex, violence, useless chattering, etc. Even some children are not escaping from these pollutants. Because some comic books, cartoons, video games, books included these things in it. Media have the great power of educations. Regarding media education, there was a tragic story connected with a woman named Miss Song. It is worth to mention here. She was from the Liao Ning Province of N.E China.
When she was young as a teenage girl liked to watch Tv, videos, and movies and brainwashed by the polluted media. And then she started to beautify herself & had a lot of affairs with men. According to her confession, she had over 40 lovers in her life. At the age of 50, she found out that she had the cancer of the uterus. It was in a serious & severe situation, blood & pus came out often.
The doctor told her that she could survive only three months. Luckily at that period, she encountered with good-hearted people who studied & practiced Confucianism & Buddhism. Within the short period of her life, she gave a lot of public talks & educated people not to get lost in media.
At last with the Buddhist practice, she passed away peacefully. Here we can see the results of unwholesome & wholesome educations very clear. Therefore, we should not use it for foolishly & stupidly. And should not take media education as lightly. Today a lot of social problems have a lot of connection with them.
__ The benefits of listening Dhamma are:
(1) Hearing things never heard before
(2) Having a clear knowledge
(3) Overcoming doubts
(4) Having right views
(5) One’s mind grows serene.
These are the five rewards in listening to the Dhamma.
(1) One hears what one has not heard before
Most people knowledge is very limited. But Buddhas were an exception. In a sutta, the Buddha said that his knowledge was like many leaves in a forest, but he taught only like a handful of leaves on his hand. Even these handful of teachings we know very little, not completely & only superficially. Many of them were we never heard before. If make out the lists there are many.
The most important one was the Four Noble Truths with its details in many suttas.
Some of the worldly knowledge even we know very little about it, e.g. rebirth, other faiths take it as reincarnation. Some even not accept this view. The Buddha described it as the rounds of existence, & with it 31 realms of existence.
(2) One clarifies what one has heard before
These are also can give many examples of them. Most people think God creates us & believe in the Creation. The Buddha taught the rounds of the existence of all living beings with the law of Dependent Co-arising (Paticcasamupada). Most people believe there is a permanent self, a soul, or God exists.
They also heard from many faiths teach about them. When they read Buddhism or listen to Dhamma on the doctrine of not-self (anatta) which they never heard before, even not in this life, but for many lives of existence. Because only the Buddha & Pacceka-buddhas could discover it & only the Buddha could teach them. Therefore, it is not surprising that nobody can teach about it.
(3) One gets rid of doubt
Overcoming of doubt is very important for whatever we are studying or doing. Because this is one of the hindrances. The meaning of doubt is: have a feeling of uncertainty, isn’t true or possible? Probably not true or possible, might not be true or might not be existed. So, it has the power of obstruction to our progress in doing something & knowledge.
If someone doubts wrong views & practices is better than without it. But if someone doubts right views & practices will incline towards wrong views & practices; then it is dangerous. In Buddhist spiritual practice overcoming doubt is very important. This is one of the foundations of knowledge in insight practice (vipassanā).
The other is the foundation knowledge of the mind & material phenomena or right view. With the analytical knowledge of mind & body, the view of a being, a person, a soul or self is disappeared. Then, it reduces the affection & hate (like or dislike) on someone. Overcoming doubt is the discernment of the conditions of mind & body.
In the world, the different faiths or religions arise is not knowing the causes of phenomena, e.g., the doctrine of the creator & the creation. The causes of phenomena are so deep & profound that people are following the ways of easy thinking. The Buddha did not accept the first cause or root cause. The easiest way of thinking is the doctrine of causes-ahetuka-vada. Both of them are extreme views.
__ Here I want to present a story of a person who had got rid of doubt. This man was born into a Muslim family. At a young age, his father forced him to study & learn the Koran text with a teacher. He had the nature of curiosity, inquiry mind & intelligent. He never accepted anything without clear understanding & direct experience.
Later he fell in love with a Christian & studied the Old & New Bibles. Later he became a teacher in Philosophy Department & studied all the eastern & western philosophy & doctrines. After sometimes, he had the duty to write a book on Buddhist Ethics to teach the philosophy students. He did not have good knowledge of Buddhism, except mentioned in the Philosophy books.
So, he made thorough research & study on Buddhism for the Buddhist Ethics textbook. Even later he wrote a book on Religions, included 11 faiths. From his knowledge about religions, he preferred Buddhism to others. The reason behind it was more logical & profound than others.
The most important point was Buddhism cleared away of his doubt on the Creator & the Creation as it was not the truth. But still at that time not become a Buddhist yet. He still doubted the doctrine on rebirth. The reason was he could not prove it or had direct experience. Luckily, later, he could prove it as a truth. And then became a Buddhist at the age of 50.
Later he went to 10 days vipassanā retreat & had a direct understanding of the 4 Noble Truths & became a Buddhist monk. This was the ending of all of his search for the truth. Doubt on his father’s faith led to the search for the truth, & with the Buddha’s teaching led to the ending of all doubts.
(4) One’s views are made straight
__ If one has wrong views & by listening Dhamma, clearing doubt & wrong views. So, one’s views are made straight or right. There are eight causes for wrong views to arise. The two main causes are:
[1] Listening wrong teachings
[2] Unwise attention (ayonisomanasikara).
The opposites are also true if someone has to listen the right teachings will have right views & wise or right or proper attention. With wise attention & wrong views are overcome. There was an interesting discourse in the Aṅguttara Nikāya.
It was Aramadhanta Sutta & the name of a brahman. He asked the Buddha about the reasons for disputes & arguments. He asked in general & the Buddha also answered in general. Only the Buddha & arahants overcome them. The causes are still existing that people have disputes & arguments. With different views that people are disputing & arguing. Therefore, we must find out the causes for them to arise. The Buddha’s Teachings were searching for the main causes.
There are two causes: original & nearest causes. The 4 Noble Truths are also in this way. These are internal & external causes, without finding out the internal causes we cannot solve the disputes.There are two groups of disputed people; the householders & religious group. Their fundamental internal causes are different. In one of Mahā Kaccāyana’s discourses, the internal cause for householders for dispute is kamaragakilesa - the defilement of sensual lust.
These are the desirous objects of the five sense objects - form, sound, smell, taste & touch. Sensuality is the main cause & there are also other causes. Sensual lust sinks someone. People are controlled & governed by lust & sensuality that in disputes & arguments. Out of craving or desire that many disputes are arising. If we study the present situations around the world, this is very clear.
__ Religious people are disputing & arguing for different views, doctrines, ideas & outlooks. Overcome or transcend sensual lust & views are the Buddha & arahants only.
(5) One’s mind grows serene
Buddhists who listen to Dhamma talks with mindfulness or Pali Chanting know this experience directly. Wholesome dhamma has the wholesome result, & unwholesome dhamma has an unwholesome result. Therefore, we should not overlook the effect of sound on one’s mind. Even nature is sensitive about it. So, we have to be very careful about the media. Seeing & watching all this rubbish will pollute our mind. Now, scientists with many types of research & experiments also have found its effects on the mind and the physical world.
Recently, a very funny thing had happened. In America, at a music concert, surely it was nothing to do with classical music. This was violent music with the youths & they were singing & shouting violently. Suddenly a 16-year-old girl fell & sent her to a hospital & saved her life. Her lung could not work properly because of the over shouting. Luckily, the doctors saved her life back. The Mahayana Buddhists even use sound & spiritual music to calm their mind. In the Pali Suttas there were many stories & incidents of monks & lay people by listening to the Dhamma gave by the Buddha & they had realizations.
Why could these people achieve the results? We know that Buddhist training is sīla, samādhi & paññā. (precepts, concentration & discernment or wisdom). During the talks, their precepts were pure. Concentrating on the Dhamma & their mind became calm & peaceful. Their mind was not concentrating on the sensual objects like today, man. With the calm & peaceful mind & contemplation led to a realization.
The nun Patācārā was overcome by sorrow, lamentation, pain, grief & despair, which made her nearly mad.
After hearing the Buddha’s teaching, her mind became calm & serene. And then continued to give her special teaching that she was established in the fruit of stream-entry. Ālavaka was the most violent & fearsome ogre (yakkha). He was so angry with the Buddha that even threatened to split the Buddha’s heart & grabbed him by the feet & hurled him across the Ganges River.
Even this very violent & fearsome being after listened to the Dhamma & his mind became calm & serene & also established in the fruit of stream-entry. So hearing & listening Dhamma is a very important matter for Buddhists. It is as an important practice in cultivation of the mind, by listening very often with contemplation. This is not only accumulated Dhamma knowledge with contemplation but also increase our intelligence & discernment. With a lot of Dhamma knowledge & practice, we can solve many problems in daily life when it needs.
__ In a sutta in the Aṅguttara Nikāya, two brahmins Kāranapālī and Piṅgiyāni were talking about the Dhamma of the Buddha.
Piṅgiyāni brahman explained to the other brahmin on the qualities of the Buddha Dhamma with five similes. Brahmin Piṅgiyāni was a non-returner (anāgāmin) and visiting the Buddha every day to offer incense & garlands.
[1] Someone after listening to the Dhamma of the samana Gautama (i.e., Buddha) & he could not listen to the other dhammas anymore (i.e., the teachings of other teachers). As an example, someone after eating the best delicious food in full stomach & he could no longer desire tastes of an inferior kind.
[2] Whichever part of the Dhamma one had listened, it would give the satisfaction and placidity of mind. (i.e., it was good in the beginning, in the middle & the end). As an example, someone in hunger & received a honey ball whichever part he had bitten & it gave the delicious flavor.
[3] Whichever part of the Dhamma one had listened, one would derive elation and joy.
It was like someone who came upon sandalwood & any part of it would give the sweet smell.
[4] Buddha Gautama was like a medical doctor & his Dhamma could cure the mental diseases (kilesa roga - defilements of the mind). It was like a skillful physician might instantly cure someone who was afflicted & gravely ill. Mahayana medicine Buddha could come from this idea.
[5] Someone was traveling under a very hot sun, with the burning heat, tiredness & hunger. After he encountered a lotus pond, it released him from burning heat, tiredness & hunger. In the same way by hearing the Buddha Dhamma, it freed someone from the heat of defilements (from the Kāranapālī Sutta).
So the power of Dhamma is unlimited & the best medicine for all ills of the world. Whether it is about the body or the mind, in family problems or social problems, political or economic problems, most Buddhists maybe never thought that they are the most fortunate & luckiest beings in the world, because of the past great merits they encounter the Buddha Dhamma in this life.
The Buddha had mentioned very clear that to get a human birth, encounter the Dhamma, to have an interest, to understand and practice accordingly was the most difficult matter in the world. But most of us are taking it as easy & never thinking it as a priceless treasure. We are foolishly & stupidly wasting our chances, time & energy in trivial matters & things. There was an interesting sutta about the four best things in the world.
The devas or gods were looking for the answer to the highest blessing for 12 years. There was also a monk who had supernormal power wanted to know the ending of the four great elements. So he went to heaven to look for the answer. From the lower realms of deity to higher realms of the Brahma god and no-one could answer him. Therefore he had to come down again & ask the Buddha for the answer.
All these profound questions were except the Buddha no one could answer them. Here also the Four Great Kings of the heaven (Cātummahārajika deva) asked Sakka, the King of the 33 Gods on these four best things. Sakka could not give them the answers, so they all came to the Buddha for the answers.
All these four things are connecting with Dhamma.
(1) What is the best gift in the world?
If we are talking about gifts, there are many kinds & for many reasons. As Buddhists, we give or offer four requisites to the monks. Dāna is giving & has two meanings; the gifts & the mental state of giving volition, or things & action. There is a very special kind of gifts which most people overlook or neglect. This is paññā dāna - the gift of knowledge. Gift of things & the gift of knowledge (especially here is the Buddha Dhamma) which one is the best? Dhamma gift is the best one.
The Buddha’s answer to the devas was: “Sabbadānaṁ dhammadānaṁ jinati - The gift of Dhamma is greater than all other gifts.” The devas are satisfied with the answer. The commentary explained it as followed. Why the Buddhists make dāna as the best gift?
There are many reasons for this wholesome action. For some, this is the second nature for them and carried with them from their past lives. For most Buddhists, they develop this wholesome dhamma from the teaching of the law of kamma. The basic reason for Dhamma gift is greater than others is it can lead to the realization of Nibbāna. One of the factors for realization of Nibbāna is listening Dhamma talks. (exception of the Buddha & Paccekabuddhas).
Therefore the gift of Dhamma is the best gift. In this discourse, we are talking about from the point of gift receiver & not the giver. The giver also has its benefits. Material gifts are for this life only & most of them are short life span, e.g., giving foods. Gift of Dhamma leads to the ending of dukkha. Therefore the gift of Dhamma is incomparable from other gifts.
Salvatore Cioffi (1897-1966) – U Lokanatha:
A long time ago in the first half of 20th century, an Italian American chemist received a gift of Dhamma from a friend for Christmas. This book was the English translation of “Dhammapada”. After reading it & he became a Buddhist. Giving up his job & wealth, he went to Burma & ordained there. His ordained name was Ven. Lokanatha or well known in Burma as Italian monk U Lokanatha.
After some years in monkhood, he walked on foot along the silk road from Asia to pass the middle east and to the USA. He determined to follow the Bodhisatta Path (to become a future Buddha). One time he went to pay homage to the famous Ven. Webu Sayadaw & asked him directly; “Ven. Sayadaw, are you an arahant?” Instead of answering his question directly, Sayadaw’s respond was; “I have no courage to become a bodhisatta.” Sayadaw U Lokanatha passed away in Burma in 1966 (He was in Burma for 40 years).
(2) What is the best enjoyment or taste?
There are nine kinds of enjoyment. These are the enjoyments of the common people.
[1] Enjoyment comes from funny things, or people are amusing & make you smile or laugh.
[2] Enjoyment comes from affection
[3] Enjoyment comes from sympathy (garunarasa)
[4] Enjoyment comes from violence; people like to watch violent movies, & people commit terrors can come from this taste, such as terrorism.
[5] Enjoyment comes from courageous acts
[6] Enjoyment comes from loathsomeness
[7] Enjoyment comes from amazement
[8] Enjoyment comes from fright (ghost story)
[9] All other feelings
According to the Buddha; “The taste of Dhamma is greater than all other tastes – Sabharasaṁ dhammarasaṁ jinati.” Why is that? There are no real peace & happiness behind all the other enjoyments.
In the end, these are not good. It cannot last long & at last, make people become in confusion.
(3) What is the best delight of the mind?
There are many things which people are looking for delight. Some are with family members, with wealth, with sense objects, etc. People are always looking for pleasure & no contentment. This is human nature. After they get what they want & become happy & joy with it for some periods. Later they become bored with them. So they are changing object to object, matter to matter & never have satisfaction with it. From discontentment & dissatisfaction come human problems & suffering.
Heavenly beings also have this kind of situation. The Buddha’s answer was; “Sabbaratim dhammaratim jinati” – The delight of Dhamma is better than all other delights” Worldly pleasures are not peaceful & calm, even lead to problems & suffering. Dhamma delight or enjoyment is peaceful & calm & true happiness. Therefore yogis & noble beings who have jhānas & fruits use to stay in these peaceful states. Even the pleasure comes from study & contemplate, the Buddha Dhamma leads to joy & happiness, which excel the sensual pleasure.
(4) What is the best destruction?
The destruction of craving/greed (tanhā) or dukkha is the best. Therefore the Buddha’s answer was; “Tanhākkhayo sabbadukkhaṁ jinati – The destruction of craving or all dukkha is the best.” The destruction of craving or all dukkha is the highest stage of realization, which is arahatta magga & phala – the path & fruit of arahantship.
Therefore the arahatta magga & phala is the destruction of craving/tanhā – tanhākkhayo with the destruction of craving & free from all kind of dukkha. Because craving is the source of all dukkha, we cannot destroy dukkha directly.
So craving is the cause & dukkha is the result. With practice, we can cut off the connection between them.
With the destruction of tanhā & dukkha is ended. But human beings are afraid of the destruction of tanhā. So they are searching & fighting for wealth, power & pleasure with each other. With human conflicts, all social problems & sufferings arise. Nowadays, these problems & sufferings are worse than before. With the power of science & technology, the destruction is becoming greater.
Now we are at a critical point. The Buddha taught & urged us for the destruction of craving. Human beings, instead of listening to the Buddha, & become the followers of Mara – The Evil One/Tanhā & develop & increase its qualities. All these four questions were searching & discussing the answers for 12 years. At last, they found the answers from the Blessed One.
__ The power of Dhamma was so great that even the Buddha took the Dhamma as his teacher. Without a teacher is dangerous & many problems & sufferings are waiting for each one of us from now on to the future. Therefore hearing the Dhamma on timely occasions is the highest protection with a blessing. Listening very quite often is the best way. We should use our leisure time on it. If we are listening to Tanhā very often it will become our teacher; it will sink us to the bottom of the ocean floor & we can never come up to the surface again.
This is the power of tanhā. If we take the Dhamma as our teacher, we can rise higher & higher, at last, will transcend the world & free forever. Listening Dhamma is truly the highest protection & blessing. Here I want to make some suggestions for Buddhists. It is also very important to other faiths by their teachings. Because terrorists & terrorism arise has some connections with the misunderstanding & misinterpretation problems.
Some years ago, the Ven. Nyanaponika Thera mentioned the following point in one of his essays. He said that in the past some Sri Lanka families were teaching their children after they came back from works & schools in the evening before the meal.
Another important thing was some mothers or fathers near bedtime telling their young children with Buddhist stories, such as jataka stories about the bodhisatta – The Great Being. There are nearly 550 stories which described the Buddha’s past lives developed the ten perfections as a bodhisatta. Each perfection has three levels; basic, middle & higher or highest levels. At least every human being should have the basic level of perfection, & can be called as a true human.
Some might think cultivated the paramis was for oneself. It is for both, to oneself & others. These are giving services & making sacrifices for all living beings. Selfishness & self-centeredness bring problems & sufferings to oneself & others. Nearly all the Buddha’s teachings were about human beings & societies. Therefore teaching the children with Buddhist stories is an important education for them. So listening Dhamma is not only for grown-up Buddhists but to all groups.
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Nalorakk
- 文章: 570
- 註冊時間: 2017-03-03, 08:00
26. 忍耐 ｜ Patience
忍耐的巴利語是 "khanti"。英文所說的耐心，是能保持冷靜而不惱怒；但這層意思並不完整。佛陀所教的忍耐，不只針對不愉快的事物，也包括愉快的事物，因此與捨（upekkhā）有關。佛陀高度讚歎這項品質。從以下各項說明，我們可以了解它為何如此重要。
發願成佛者，也就是菩薩，須修習十波羅蜜（pāramī），其中一項便是忍耐（khanti）。每一種波羅蜜都有三個層次：波羅蜜、近波羅蜜與勝義波羅蜜。善慧仙人 —— 喬達摩佛的過去生，從燃燈佛獲得授記後，前往寂靜處，逐一思惟十波羅蜜。
忍波羅蜜是第六波羅蜜。它如同大地，無論人們將好物或壞物丟在上面，都不會生起愛憎反應。因此，忍耐屬於無瞋（adosa）這一心所。唯有忍耐，戒、定、慧才可能成就；一切善法也都能依忍耐而增長。《增支部》有一部經提到忍耐的力量：智者、賢者與聖者的力量，就是忍耐。
雷迪大禪師在《勝士明燈》（Uttamapurisa Dīpanī）中，以如下方式說明忍波羅蜜。忍耐有兩種：對有情的忍耐，以及對寒、熱等不愉快現象的忍耐。因此，佛陀教導人們忍受許多事物。要點是：在世間遇到內外諸法時，不讓它們染污自己的心，不抱怨，也不形於色；不受它們影響，只以清明、堅定的心完成自己的福業與利生之事。
雷迪大禪師接著解釋捨波羅蜜（upekkhā-pāramī）。捨的意思是：對讚歎、尊敬、供養自己的人，不生歡喜與愛著；對指責、虧待、傷害、毀謗自己的人，也不生不悅與憎恨。對這兩類人都不起兩種偏向，就是捨。忍波羅蜜與捨波羅蜜穩固，其餘波羅蜜便能順利增長，就像孩子從母胎出生後，受到父母照顧、保護，便能成長。
孩子若得不到父母照護，便可能夭折。因此，忍耐如母，捨如父。有些佛教徒只列六波羅蜜，其中沒有捨波羅蜜；他們也許將它與四梵住中的捨混淆了。具備忍耐與捨這兩項品質，善行便能順利增長。
受到出離波羅蜜（nekkhamma-pāramī）照護、保護的善行，才能成為波羅蜜行或波羅蜜善。若沒有出離波羅蜜保護，反而貪著善果所帶來的快樂，便不能成為波羅蜜福業；這類福業仍繫縛於「有」。這就像孩子雖有父母照料，卻沒有醫師與藥物的保護。
孩子可能因飲食而生病。樹木依土與水而生長，因此忍耐如土，捨如水。四梵住中的捨與捨波羅蜜略有不同：梵住捨不介入眾生各自的福祉與業果；捨波羅蜜則平等關懷一切眾生的福祉，不因對方善待或惡待自己而有所差別。
雷迪大禪師接著以《大猴本生》（Mahākapi Jātaka）逐一說明十波羅蜜。關於忍耐與捨，故事如下：邪惡的婆羅門用大石重擊猴子 —— 也就是菩薩 —— 的頭部。猴子劇痛難當，鮮血直流，卻忍受著疼痛，不顧自己的痛苦。
牠不讓抱怨與憤怒染污自己的心，內心仍保持平常、清明，這就是忍波羅蜜。若猴子沒有忍耐，劇痛便會毀掉一切。雖然猴子歷經許多困難、付出極大努力拯救婆羅門的性命，卻不失望，也不憤怒，這就是捨波羅蜜。當時若牠對婆羅門生起憤怒與失望，自己的善行就會遭到破壞。
持三藏者堯禪師 —— 第五位能背誦三藏者，曾作一場關於人之力量的開示，其中談到忍耐。忍耐是戒、定、慧的基礎法；有忍耐，戒定慧才能增長。無論勝或不勝、好或不好，都必須忍耐。具備忍耐，是一種高尚的品質。
即使布施（dāna）也與忍耐相關，因為布施就是捨棄與犧牲。忍耐是一種力量，能使人高尚出眾。忍耐有五種利益：
1. 受人喜愛；
2. 安穩而無危險；
3. 免於瞋怒的過患；
4. 臨終時心明淨；
5. 投生善趣（sugati）。
忍耐與正精進（sammā-vāyāma）能消除心中之熱，也就是煩惱之熱。它們能燒盡煩惱，因此稱為苦行（tapa）。慈（mettā）以忍耐為根源。
瞋（dosa）有三種程度：殺害、擾害，以及只在心中生起；其果報則是壽命短促、多病與容貌醜陋。
無瞋（adosa）也有三種：經常以無瞋之心修福、由忍耐而生的無瞋，以及由修習慈心（mettā-bhāvanā）而生的無瞋。
具正念，是獨處之道；
具慈心，是與人共處之道。
菩薩為了培育忍波羅蜜，大多必須投生人間。即使憑福業和禪那得以投生天界或梵天界，他也不會長久住在那裡，而會以決意（adhiṭṭhāna）再次下生人間。人間是圓滿十波羅蜜的最佳處所，也是修習一切善法的最佳處所。我們必須為法犧牲這個人身。內心的寂靜與忍耐相關，也就是具足戒與定；有忍耐，戒與定才能增長。
《法句經・佛陀品》中，阿難尊者請問佛陀：過去諸佛給予比丘的根本教誡是什麼？佛陀以三偈回答，其中一偈包含忍耐：
第 184 偈：
缺乏忍耐也有五種過患：為人厭惡；遭遇危險；今生與來世生起許多過失；臨終不善；死後不得善趣，而投生惡趣。世上的人都會遇到問題，差別在於人們如何面對和解決問題。由於無明和愚癡，小問題會變得更大、更嚴重。
我們可以在各國與國際層面看見這些事，例如敘利亞內戰、以色列與巴勒斯坦問題、恐怖分子與恐怖主義等。以冤報冤、侵略、暴力、仇恨、惡意等方式，無法實現和平、和諧與幸福。解決問題的許多方法，都屬於善法。
最基本的方法是善的教育，還有忍耐、忍辱、寬容、愛、同情、悲憫、仁慈、關懷他人等。有些強權的干預，也使情況惡化，摧毀了相關國家及其人民；它們利用局勢謀取政治或經濟利益。
《相應部》有一部名為《毘波質多經》，又名《忍耐經》（SN 11.4，〈Vepacitti Sutta〉）。經中記載帝釋 —— 三十三天之王，對御者摩多梨所作的教導，內容是人人都應遵行的忍耐之德。這篇開示對政治人物與政治領袖處理衝突尤其重要。
帝釋不是普通的天王；他聰明、有智慧而且高尚，並曾向佛陀請問一些重要問題。他對忍耐的教導如下：
過去有一次，諸天與阿修羅交戰。該次戰役由諸天獲勝，阿修羅敗北。三十三天的諸天綁住毘波質多的四肢與頸部，把他帶到善法堂的帝釋面前。帝釋進出堂中時，毘波質多以粗魯、苛刻的言語辱罵他。御者摩多梨看見後，便對帝釋說：「帝釋是因為恐懼和軟弱，才忍受毘波質多的惡言嗎？」
帝釋回答，他忍耐這名阿修羅，既不是出於恐懼，也不是因為軟弱；自己是有智慧的人，不應與愚人爭鬥。摩多梨接著說，若無人遏止愚人，愚人就會更加放縱瞋怒。
因此，智者應當立即以最嚴厲的懲罰制伏愚人。帝釋卻以智慧回答：在他看來，制伏愚人的唯一方法，就是敵人發怒時不作回應，自己以正念保持平靜。摩多梨說，這樣處理敵人是有缺失的。
因為此時若忍耐，敵人會以為：「他因為害怕我才忍受。」如此一來，愚人會更加傷害你。最後，帝釋向摩多梨說明忍耐的功德與瞋怒的後果：
不論別人是否認為「他因為害怕我才忍受」，對自己的利益而言，沒有什麼比忍耐更好。強者能忍耐弱者，才是最上的忍耐；弱者也必須忍耐。大多數人所以為的力量並非真正的力量，而是愚人的力量。受法守護的人才是真正的強者，無人能夠非難他。
以瞋怒回應瞋怒，只會使自己的情況更加惡化；不以瞋怒回應瞋怒，才是贏得一場難勝之戰。一個人應為自他雙方的利益而修行。敵人發怒時，自己應以正念保持平靜；如此便能為自己與他人雙方解決問題。若有人因此把他視為愚人，那些人才是不通達法的人。
忍耐、忍辱這項品質，不只難以實踐和培養，也難以受到理解與讚賞。多數人不能容忍，總想立刻反擊。這並不令人意外，因為世間的愚人多於智者。不了解法，我們便不知道如何正確、適當地處理問題。敵人有兩種：內在的敵人和外在的敵人。
內在敵人比外在敵人更加危險、有害；甚至外在敵人也是由內在敵人而來。這一點不難看出：外在的污染，是內心貪、瞋、癡等污染所造成的結果。外在敵人只能在今生傷害我們，內在敵人卻不只傷害今生，還會危害未來許多生。因此，忍耐、忍辱與寬容，能阻止內在敵人為我們製造危險和問題。
佛陀也在《法句經》第 103 偈說：「一個人也許能在戰場上征服百萬敵人；能征服自己的人，才是一切征服者中最偉大者。」即使以反擊擊敗敵人，其結果對雙方都沒有利益。敗者今生受苦，勝者則結下仇敵。
（可看巴勒斯坦人與以色列人的衝突：由於缺乏忍耐與寬容、採取以牙還牙的政策，衝突永無止境。）
敗者今生受苦；勝者則必須在未來承受自己不善業的果報。敗者還會對勝者懷有強烈怨恨，並在漫長的輪迴中延續下去。提婆達多從久遠過去便對佛陀懷有強烈怨恨——仇恨與惡意——就是明顯的例證。
愚人的力量不是真正的力量；忍耐、忍辱與寬容的力量，才是真正的力量。只有無瞋與非暴力能克服仇恨與暴力、解決問題並創造和平。有一種說法是，忍耐能使人證悟涅槃；這是就修行而言。此說確實有理，因為忍耐是戒、定、慧的基礎。
《增支部》中，佛陀教導比丘十種護持之法，其中之一就是忍耐。佛陀經常教導比丘忍受以下事物：寒、熱、天候、飢、渴、昆蟲叮咬、他人批評、身體的不適感受等。因此，忍耐既是保護，也是一種力量；它使人克服世間之事，也克服修行中的困難。
我們可以從一些政治領袖的生平看見這一點，例如聖雄甘地、馬丁・路德・金恩與納爾遜・曼德拉。菩薩把忍波羅蜜修至最高層次；我們可在《忍辱仙人本生》和《德米亞太子本生》等故事中讀到。這些故事使佛教讀者驚歎、毛髮豎立，永難忘懷。
在《忍辱仙人本生》（Jāt 313〈Khantivādi Jātaka〉）中，菩薩是一名仙人，宣說忍辱之法。邪惡的國王是提婆達多的過去生；他從某一過去生起，便一直對菩薩懷有強烈怨恨。如今，他有機會折磨菩薩，以考驗菩薩的忍耐。他逐一割去菩薩的鼻、耳、雙手與雙腳，藉此試驗。菩薩以忍耐、忍辱、安忍與寬容承受所有身體痛苦，仍繼續宣說忍辱之法。最後，由於菩薩的高尚偉大與國王的邪惡，大地裂開，把國王吞入地獄。
德米亞太子的故事也極其非凡（Jāt 538〈Mūgapakkha Jātaka〉）。在這則菩薩故事中，我們可以看見決意（adhiṭṭhāna）、忍耐（khanti）與出離（nekkhamma）等波羅蜜。他對一切艱難考驗的忍耐與安忍，令人驚歎。在我看來，除了高度成熟的菩薩，沒有人能夠承受並通過這些考驗。
雖然多數佛教徒無法仿效菩薩修習較高層次的波羅蜜，至少也應培養基礎層次。如果我們仿效世間受歡迎的人，例如富豪、政治人物、男女演員、流行歌手等，只會增長自己的煩惱，染污自己的心。因此，讓我們在日常生活中培養忍耐，為自己與他人帶來和平。此處必須記得：我們不只要忍受不愉快的事物，也要在面對愉快的事物時保持忍耐。
著名的摩訶甘達勇大禪師烏・賈那迦毘旺薩（U Janakābhivamsa）曾說：「能忍受世間順逆境遇的人，是傑出之人。」所謂世間境遇，就是世間八法：利、衰、毀、譽、稱、譏、苦、樂。忍耐確實是帶來護佑的最上吉祥。
26. Patience
__ Patience is in Pali called khanti. In English, if you have patience, you can stay calm & not get annoyed. But this English meaning is not completed. The Buddha’s teaching on patience was not only with unpleasant things & matters but also with pleasant things & matters. So it has a connection with equanimity (upekkha). The Buddha praised this quality highly. With the following of all the explanations & we know why it is so important?
There are ten perfections (paramis) for the candidate of a Buddha to be (i.e., bodhisatta). One of them is patience (khanti). Each of the perfections has three levels; these are basic, middle & highest levels. The hermit Sumedha (the past life of Buddha Gautama) after he received the prediction from the Buddha Dipinkara, he went to a quiet place & contemplated on the ten perfections one by one.
Khanti parami was the number 6th one. It was like the earth whatever good or bad things discarded on it & it did not have any reaction of love & hate. So it is the mental factor of non-hatred (adosa). Sīla, samādhi & paññā can be possible only with patience. All the wholesome dhammas can progress with patience. In the Aṅguttara Nikāya, there was a sutta mentioned some of its power. The power of wise, sages & noble beings was patience.
__ Ledi Sayadaw mentioned about Khanti Parami in the following way, in his “Uttamapurisa Dipani”. Patience has two kinds; patience with living beings; & patience with unpleasant phenomena, such as heat & cold, etc. So the Buddha taught patience with many things. The main point is in the world if we encounter internal & external phenomena not let these things soil our mind, without complaining & facial expression. And we are just doing our tasks of merit & welfare without affecting them, with a clear & determined mind.
Ledi Sayadaw continued to explain the perfection of equanimity (upekkha parami). Upekkha means; not taking pleasure & affection to someone who praises, respect & offers things to oneself. Or not displeasure & hate to someone who blames, doing wrong, harm & defame to oneself. Does not has these double minds on these two persons mean upekkha. With the stableness of khanti & upekkha paramis, the other paramis can progress smoothly. It was like children born from the mother’s womb looked after or protected by the parents would grow up.
If not looked after or protected by them & would die there. Therefore patience is like the mother & upekkha is like the father. Some Buddhists formulated six perfections, which not included upekkha. Maybe they were confused with the equanimity of the 4 Divine Abidings (Brahmavihara Dhamma).
With the two qualities of patience & equanimity will develop wholesome actions smoothly. The wholesome actions which looked after and protected by the perfection of renunciation (nekkhamma parami) can become perfected actions or perfected wholesome actions. Without the protection of nekkhamma parami & taking pleasure in the wholesome results & it will not become the perfected merit.
These kinds of merit are bound with becoming. It was like the children who were looking after by parents but without protecting by doctor & medicines. They were getting sick with foods & drinks. Trees can be grown up & developed by soil & water.
So patience is like the soil & equanimity is water. The equanimity comes from the Brahmavihara Dhammas is a little different from the perfection of equanimity. Brahmavihara upekkha not concern for the welfare of beings. Upekkha parami concerns for the welfare of all without any distinction good or bad to oneself.
Ledi Sayadaw continued the ten perfections with the example of Mahākappina Jataka story. Explained one by one of them in this story. For patience & equanimity as follow:
The monkey (i.e., bodhisatta) head was smacked by the evil brahman with a big stone. Blood streamed out with the severe pain. But the monkey bore the pain without concern for the pain & suffering.
Without soiled his mind with complaining & anger. His mind was in a normal & clear state. This was khanti parami. If the monkey did not have patience, with the severe pain & everything was spoiled. Even the monkey was helping to save his life with a lot of difficulties & effort & did not has any disappointment & anger was upekkha parami. At that time if he had anger & disappointment in the brahman, it would spoil his goodness.
__ Tipitakadhara Yaw Sayadaw gave a talk on human strength & mentioned about patience (Sayadaw was the 5th one who could recite the three pitakas by heart). Patience is the foundation dhamma of sīla, samādhi & paññā. Only with khanti & has progressed. Winning or not winning, good or bad has to be patient with them. With patience is a noble quality. Even dāna-giving is connecting with patience. It is giving up & sacrificing. Patience is strength & make someone noble & outstanding.
There are five benefits of patience;
(1) Love by people
(2) Calm & without dangers
(3) Free from the faults of anger
(4) Die with a clear mind
(5) Good rebirth (sugati).
Patience & right exertion (sammā-viriya) can destroy the mental heat (i.e., kilesa heat). It can burn out kilesa defilements & called tapa-austerity. The source of metta (loving friendliness) is patience. Anger (dosa) has three stages; killing, disturbing & happening in mind. And its results are; short life span, have illnesses & look ugly. Non-anger (adosa) also has three kinds; doing merits always with non-anger, non-hatred comes from patience, & non-hatred comes from metta bhavana (meditation on loving kindness).
With mindfulness is the way of living alone, and with metta is the way of living with others. Bodhisatta wanted to develop the perfection of patience had to take rebirths mostly in the human world. If he had the chances to take rebirths in heavenly & brahma god worlds with merits & jhanas, would never stay there very long. With resolution (adhithana) & came down to the human world for rebirth.
The human world was the best place for fulfilling the ten perfections. The human world is the best place for doing all kinds of wholesomeness. We must sacrifice the human body with Dhamma. The calmness of mind relates to patience. It means complete with sīla & samādhi. With patience & sīla & samādhi develop.
__ In the Buddhavagga of Dhammapada, Ven. Ānanda raised the question to the Buddha on the Fundamental Instructions to the monks by the past Buddhas. The Buddha answered with three verses & one of them was including patience.
Verse 184:
Khanti paramaṁ tapo titikkha,
nibbānaṁ paramaṁ vadanti buddhā;
na hi pabbajito parūpaghāti,
na samaṇo hoti paraṁ viheṭhayanto.
“The best training in austerity is patience,
“Nibbāna is the Supreme,” said the Buddhas;
A monk does not harm others,
One who harms others is not a monk.”
__ Therefore patience is the cause of progress & nobility in worldly & supramundane matters. Patience is not reacting to any bad thing someone has done to oneself. So it is a quality difficult to practice. This is a Dhamma leads to peace & happiness to oneself & others.
Therefore the Buddha said that patience & forbearance was the noblest practice. In the Aṅguttara Nikāya, the Buddha mentioned the five results of patience, which I have already mentioned before. But also there are 5 faults without any patience. These are; hate by others; has dangers; with many faults arise in this present & future lives; a bad dying; & after death, not has a good destination, i.e., the woeful planes of existence.
In the world, people encounter problems are the same. The differences are in the ways to deal with problems, & to solve them. Because of ignorance & foolishness, small problems become bigger & worse. We can see all these things in each country & international levels, as examples: Syria Civil War, Israel & Palestine Problem, terrorists & terrorism, etc.. We cannot achieve peace, harmony & happiness with the ways of tit for tat, aggression, violence, hatred, ill-will, etc.
The many ways to solve problems are wholesome dhammas. The most basic one is wholesome education, patience & forbearance, tolerance, love, sympathy, compassion, kindness, concern for others, etc. Interference by some superpowers also made things worse & destroyed the involved countries & citizens. They exploited the situations for political or economic purposes.
__ In the Saṁyutta Nikāya, there is a sutta called “Vipacitti or Patience.” There the Buddha mentioned the teaching of Sakka (king of the 33 gods) to Mātali (the charioteer). It was about the qualities of patience which all people should follow it. This discourse is especially important for politicians & political leaders to deal with conflict. Sakka was not an ordinary deva king. He was an intelligent, wise & noble being & asked some important questions to the Buddha. His teaching on patience was as follow.
Once in the past the devas & asuras were in battle. In that battle, the devas won & the asuras were defeated. The Tāvatimsa devas bound Vepacitti by his four limbs & neck brought him to Sakka in the Sudhamma assembly hall. When Sakka was entering & leaving the hall, Vepacitti, abused & reviled him with rude & harsh words. Mātali, the charioteer, saw this & said to Sakka.
Did Sakka from fear & weakness, endured Vepacitti patiently by listening to his harsh words? Sakka replied that he was neither through fear nor weakness & patience with the asura. He was a wise person & should not engage in combat with a fool.
Mātali continued that if no one would keep the fools in check & they would express their anger even more. So the wise should restrain the fool with extreme punishment urgently. Then Sakka responded wisely. In his view, the only way to check the fool was when one’s enemy was angry & not responded to him. Instead, one maintained one’s peace mindfully.
Mātali said to Sakka that this way of dealing with the enemy was faulty. Because by practicing patient endurance at that time, the enemy would think; “He endures me out of fear.” Then the fool would harm you more. At last Sakka taught Mātali the qualities of patience & the outcomes of anger.
__ Whether or not someone thinks; “He endures me out of fear.” For one’s own good nothing is better than patience. When someone has strength & should patiently endure a weakling, this is the supreme patience. The weak person also must be patient. The strength most people think is not the real strength, but the strength of the fools. Guarded by Dhamma that a person is strong, and no one can reproach him. Respond to anger with anger makes things worse for oneself. Not respond anger with anger & one wins a battle hard to win.
Someone should practice for the welfare of both, for himself & others. If the enemy is in anger & one should maintain his peace with mindfulness. In these ways, someone solves the problem for both his own & others. If people take him as a fool, then they are unskilled in Dhamma.
__ The quality of patience & forbearance is not only difficult to practice & develop but also difficult to appreciate them. Most people want to react instantly without tolerance. This is not surprising, because in the world there are more fools than wise. Not understanding the Dhamma, we do not know how to deal with problems properly & rightly.
There are two kinds of enemy or foe; i.e., internal & external. The internal enemies are more dangerous & harmful than the external ones. Even the external ones come from the internal ones. This is not difficult to see. External pollutions are the outcome of internal pollutions of the mind, i.e., greed, hatred, delusion, etc.
External enemies only can harm us in this life. But the internal ones not only this life, but many lives to come. Therefore patience, forbearance, tolerance are stopping the inner enemies from creating dangers & problems for us.
The Buddha also said in the Dhammapada verse 103:
“A man may conquer a million enemies in battles, but one who conquers himself is the greatest of all conquerors.”
Even one defeats one’s enemy with reaction; the outcome does not benefit for both. The loser suffers in this life & the winner has enemies. (See the Palestinian & Israelis conflicts – the process is never ended, because of impatience and intolerance, tit for tat policies). The loser suffers in this life & the winner has to bear his unwholesome kammic results in the future. There is also the loser has a strong grudge towards the winner, which will follow to saṁsāra for a long time to come. This was evident in the strong grudge (hatred & ill-will) Devadatta had towards the Buddha started from a long distant past.
__ The strength of the fools is not real strength. The power of patience, forbearance & tolerance is the real strength. Only with non-hatred & non-violence can overcome hatred & violence, & solve the problems & make peace. There was a saying that the quality of patience could realize Nibbāna. This is on the spiritual matter. This is true because patience is the foundation of sīla, samādhi & paññā.
In the Aṅguttara Nikāya, the Buddha instructed the monks on the 10 Dhammas as protectors, & one of them was patience. The Buddha usually taught the monks to have patience with the following things; heat, cold, weather, hunger & thirst, bitten by insects, criticism by others, unpleasant feelings of the physical body, etc. Therefore patience is a protector & the power of strength to overcome mundane matters & to overcome difficulties in spiritual endeavor.
We can see this in the lives of political leaders such as Mahatma Gandhiji, Martin Luther King & Nelson Mandela. The bodhisatta cultivate the perfection of patience to the highest level, and we can read them in the jataka stories, such as – Khantivadi Hermit & Prince Temiya Jatakas. These stories make the Buddhist readers awe-inspiring & hair raising phenomena & will never forget them.
__ In the Khantivadi Hermit story, the bodhisatta was a hermit & taught the Doctrine of Patience. The evil king was the past life of Devadatta who had a strong grudge towards the bodhisatta from one of his past lives. Now, he had the chance to torture the bodhisatta to test his patience. He cut off his limbs one by one to test his patience, from nose, ears, arms & legs. The bodhisatta bore all these physical sufferings with patience, forbearance, endurance & tolerance & still declared his Doctrine of Patience.
At last, because of the nobility & greatness of the bodhisatta & the evilness of the king, the earth opened up & Swallowed him to the hell realm. Prince Temiya Story was very remarkable. In this bodhisatta story, we can read the perfections of resolution (adhitthana), patience (khanti) & renunciation (nekkhamma). His patience & endurance to all the difficult tests were awe-inspiring. It seems to me except a highly developed bodhisatta would bear & succeed them.
__ Even though most Buddhists cannot imitate the bodhisatta to the higher levels, at least should cultivate the basic levels. If we imitate & learn from popular worldlings such as tycoons, politicians, actors, actresses, pop singers, etc. & increase our defilements or polluted our minds.
Therefore let us cultivate patience for peace to oneself & others in daily life. Here we have to remember that we have to be patient with not only unpleasant things & matters but also with pleasant things & matters. The best known Mahaghandhayone Sayadawgyi U Janakabhivamsa had this saying:
“Someone has patience with good & bad worldly conditions is an outstanding one.”
The worldly conditions are the eight loka dhammas; gain and loss, status and disgrace, censure and praise, pleasure, and pain. Indeed, the quality of patience is the highest protection with a blessing.
發願成佛者，也就是菩薩，須修習十波羅蜜（pāramī），其中一項便是忍耐（khanti）。每一種波羅蜜都有三個層次：波羅蜜、近波羅蜜與勝義波羅蜜。善慧仙人 —— 喬達摩佛的過去生，從燃燈佛獲得授記後，前往寂靜處，逐一思惟十波羅蜜。
忍波羅蜜是第六波羅蜜。它如同大地，無論人們將好物或壞物丟在上面，都不會生起愛憎反應。因此，忍耐屬於無瞋（adosa）這一心所。唯有忍耐，戒、定、慧才可能成就；一切善法也都能依忍耐而增長。《增支部》有一部經提到忍耐的力量：智者、賢者與聖者的力量，就是忍耐。
雷迪大禪師在《勝士明燈》（Uttamapurisa Dīpanī）中，以如下方式說明忍波羅蜜。忍耐有兩種：對有情的忍耐，以及對寒、熱等不愉快現象的忍耐。因此，佛陀教導人們忍受許多事物。要點是：在世間遇到內外諸法時，不讓它們染污自己的心，不抱怨，也不形於色；不受它們影響，只以清明、堅定的心完成自己的福業與利生之事。
雷迪大禪師接著解釋捨波羅蜜（upekkhā-pāramī）。捨的意思是：對讚歎、尊敬、供養自己的人，不生歡喜與愛著；對指責、虧待、傷害、毀謗自己的人，也不生不悅與憎恨。對這兩類人都不起兩種偏向，就是捨。忍波羅蜜與捨波羅蜜穩固，其餘波羅蜜便能順利增長，就像孩子從母胎出生後，受到父母照顧、保護，便能成長。
孩子若得不到父母照護，便可能夭折。因此，忍耐如母，捨如父。有些佛教徒只列六波羅蜜，其中沒有捨波羅蜜；他們也許將它與四梵住中的捨混淆了。具備忍耐與捨這兩項品質，善行便能順利增長。
受到出離波羅蜜（nekkhamma-pāramī）照護、保護的善行，才能成為波羅蜜行或波羅蜜善。若沒有出離波羅蜜保護，反而貪著善果所帶來的快樂，便不能成為波羅蜜福業；這類福業仍繫縛於「有」。這就像孩子雖有父母照料，卻沒有醫師與藥物的保護。
孩子可能因飲食而生病。樹木依土與水而生長，因此忍耐如土，捨如水。四梵住中的捨與捨波羅蜜略有不同：梵住捨不介入眾生各自的福祉與業果；捨波羅蜜則平等關懷一切眾生的福祉，不因對方善待或惡待自己而有所差別。
雷迪大禪師接著以《大猴本生》（Mahākapi Jātaka）逐一說明十波羅蜜。關於忍耐與捨，故事如下：邪惡的婆羅門用大石重擊猴子 —— 也就是菩薩 —— 的頭部。猴子劇痛難當，鮮血直流，卻忍受著疼痛，不顧自己的痛苦。
牠不讓抱怨與憤怒染污自己的心，內心仍保持平常、清明，這就是忍波羅蜜。若猴子沒有忍耐，劇痛便會毀掉一切。雖然猴子歷經許多困難、付出極大努力拯救婆羅門的性命，卻不失望，也不憤怒，這就是捨波羅蜜。當時若牠對婆羅門生起憤怒與失望，自己的善行就會遭到破壞。
持三藏者堯禪師 —— 第五位能背誦三藏者，曾作一場關於人之力量的開示，其中談到忍耐。忍耐是戒、定、慧的基礎法；有忍耐，戒定慧才能增長。無論勝或不勝、好或不好，都必須忍耐。具備忍耐，是一種高尚的品質。
即使布施（dāna）也與忍耐相關，因為布施就是捨棄與犧牲。忍耐是一種力量，能使人高尚出眾。忍耐有五種利益：
1. 受人喜愛；
2. 安穩而無危險；
3. 免於瞋怒的過患；
4. 臨終時心明淨；
5. 投生善趣（sugati）。
忍耐與正精進（sammā-vāyāma）能消除心中之熱，也就是煩惱之熱。它們能燒盡煩惱，因此稱為苦行（tapa）。慈（mettā）以忍耐為根源。
瞋（dosa）有三種程度：殺害、擾害，以及只在心中生起；其果報則是壽命短促、多病與容貌醜陋。
無瞋（adosa）也有三種：經常以無瞋之心修福、由忍耐而生的無瞋，以及由修習慈心（mettā-bhāvanā）而生的無瞋。
具正念，是獨處之道；
具慈心，是與人共處之道。
菩薩為了培育忍波羅蜜，大多必須投生人間。即使憑福業和禪那得以投生天界或梵天界，他也不會長久住在那裡，而會以決意（adhiṭṭhāna）再次下生人間。人間是圓滿十波羅蜜的最佳處所，也是修習一切善法的最佳處所。我們必須為法犧牲這個人身。內心的寂靜與忍耐相關，也就是具足戒與定；有忍耐，戒與定才能增長。
《法句經・佛陀品》中，阿難尊者請問佛陀：過去諸佛給予比丘的根本教誡是什麼？佛陀以三偈回答，其中一偈包含忍耐：
第 184 偈：
因此，無論世間或出世間之事，忍耐都是進步與高尚的原因。別人對自己做了惡事而不加以反擊，就是忍耐，所以這是一項很難實踐的品質。它能為自己與他人帶來和平與幸福。因此，佛陀說，忍耐與忍辱是最高尚的修行。《增支部》中，佛陀也提到忍耐的五種果報，前文已經列出。Khantī paramaṃ tapo titikkhā,
Nibbānaṃ paramaṃ vadanti buddhā;
Na hi pabbajito parūpaghātī,
Na samaṇo hoti paraṃ viheṭhayanto.
忍耐是最高的苦行，
諸佛說涅槃最上；
傷害他人者不是出家人，
惱害他人者不是沙門。
缺乏忍耐也有五種過患：為人厭惡；遭遇危險；今生與來世生起許多過失；臨終不善；死後不得善趣，而投生惡趣。世上的人都會遇到問題，差別在於人們如何面對和解決問題。由於無明和愚癡，小問題會變得更大、更嚴重。
我們可以在各國與國際層面看見這些事，例如敘利亞內戰、以色列與巴勒斯坦問題、恐怖分子與恐怖主義等。以冤報冤、侵略、暴力、仇恨、惡意等方式，無法實現和平、和諧與幸福。解決問題的許多方法，都屬於善法。
最基本的方法是善的教育，還有忍耐、忍辱、寬容、愛、同情、悲憫、仁慈、關懷他人等。有些強權的干預，也使情況惡化，摧毀了相關國家及其人民；它們利用局勢謀取政治或經濟利益。
《相應部》有一部名為《毘波質多經》，又名《忍耐經》（SN 11.4，〈Vepacitti Sutta〉）。經中記載帝釋 —— 三十三天之王，對御者摩多梨所作的教導，內容是人人都應遵行的忍耐之德。這篇開示對政治人物與政治領袖處理衝突尤其重要。
帝釋不是普通的天王；他聰明、有智慧而且高尚，並曾向佛陀請問一些重要問題。他對忍耐的教導如下：
過去有一次，諸天與阿修羅交戰。該次戰役由諸天獲勝，阿修羅敗北。三十三天的諸天綁住毘波質多的四肢與頸部，把他帶到善法堂的帝釋面前。帝釋進出堂中時，毘波質多以粗魯、苛刻的言語辱罵他。御者摩多梨看見後，便對帝釋說：「帝釋是因為恐懼和軟弱，才忍受毘波質多的惡言嗎？」
帝釋回答，他忍耐這名阿修羅，既不是出於恐懼，也不是因為軟弱；自己是有智慧的人，不應與愚人爭鬥。摩多梨接著說，若無人遏止愚人，愚人就會更加放縱瞋怒。
因此，智者應當立即以最嚴厲的懲罰制伏愚人。帝釋卻以智慧回答：在他看來，制伏愚人的唯一方法，就是敵人發怒時不作回應，自己以正念保持平靜。摩多梨說，這樣處理敵人是有缺失的。
因為此時若忍耐，敵人會以為：「他因為害怕我才忍受。」如此一來，愚人會更加傷害你。最後，帝釋向摩多梨說明忍耐的功德與瞋怒的後果：
不論別人是否認為「他因為害怕我才忍受」，對自己的利益而言，沒有什麼比忍耐更好。強者能忍耐弱者，才是最上的忍耐；弱者也必須忍耐。大多數人所以為的力量並非真正的力量，而是愚人的力量。受法守護的人才是真正的強者，無人能夠非難他。
以瞋怒回應瞋怒，只會使自己的情況更加惡化；不以瞋怒回應瞋怒，才是贏得一場難勝之戰。一個人應為自他雙方的利益而修行。敵人發怒時，自己應以正念保持平靜；如此便能為自己與他人雙方解決問題。若有人因此把他視為愚人，那些人才是不通達法的人。
忍耐、忍辱這項品質，不只難以實踐和培養，也難以受到理解與讚賞。多數人不能容忍，總想立刻反擊。這並不令人意外，因為世間的愚人多於智者。不了解法，我們便不知道如何正確、適當地處理問題。敵人有兩種：內在的敵人和外在的敵人。
內在敵人比外在敵人更加危險、有害；甚至外在敵人也是由內在敵人而來。這一點不難看出：外在的污染，是內心貪、瞋、癡等污染所造成的結果。外在敵人只能在今生傷害我們，內在敵人卻不只傷害今生，還會危害未來許多生。因此，忍耐、忍辱與寬容，能阻止內在敵人為我們製造危險和問題。
佛陀也在《法句經》第 103 偈說：「一個人也許能在戰場上征服百萬敵人；能征服自己的人，才是一切征服者中最偉大者。」即使以反擊擊敗敵人，其結果對雙方都沒有利益。敗者今生受苦，勝者則結下仇敵。
（可看巴勒斯坦人與以色列人的衝突：由於缺乏忍耐與寬容、採取以牙還牙的政策，衝突永無止境。）
敗者今生受苦；勝者則必須在未來承受自己不善業的果報。敗者還會對勝者懷有強烈怨恨，並在漫長的輪迴中延續下去。提婆達多從久遠過去便對佛陀懷有強烈怨恨——仇恨與惡意——就是明顯的例證。
愚人的力量不是真正的力量；忍耐、忍辱與寬容的力量，才是真正的力量。只有無瞋與非暴力能克服仇恨與暴力、解決問題並創造和平。有一種說法是，忍耐能使人證悟涅槃；這是就修行而言。此說確實有理，因為忍耐是戒、定、慧的基礎。
《增支部》中，佛陀教導比丘十種護持之法，其中之一就是忍耐。佛陀經常教導比丘忍受以下事物：寒、熱、天候、飢、渴、昆蟲叮咬、他人批評、身體的不適感受等。因此，忍耐既是保護，也是一種力量；它使人克服世間之事，也克服修行中的困難。
我們可以從一些政治領袖的生平看見這一點，例如聖雄甘地、馬丁・路德・金恩與納爾遜・曼德拉。菩薩把忍波羅蜜修至最高層次；我們可在《忍辱仙人本生》和《德米亞太子本生》等故事中讀到。這些故事使佛教讀者驚歎、毛髮豎立，永難忘懷。
在《忍辱仙人本生》（Jāt 313〈Khantivādi Jātaka〉）中，菩薩是一名仙人，宣說忍辱之法。邪惡的國王是提婆達多的過去生；他從某一過去生起，便一直對菩薩懷有強烈怨恨。如今，他有機會折磨菩薩，以考驗菩薩的忍耐。他逐一割去菩薩的鼻、耳、雙手與雙腳，藉此試驗。菩薩以忍耐、忍辱、安忍與寬容承受所有身體痛苦，仍繼續宣說忍辱之法。最後，由於菩薩的高尚偉大與國王的邪惡，大地裂開，把國王吞入地獄。
德米亞太子的故事也極其非凡（Jāt 538〈Mūgapakkha Jātaka〉）。在這則菩薩故事中，我們可以看見決意（adhiṭṭhāna）、忍耐（khanti）與出離（nekkhamma）等波羅蜜。他對一切艱難考驗的忍耐與安忍，令人驚歎。在我看來，除了高度成熟的菩薩，沒有人能夠承受並通過這些考驗。
雖然多數佛教徒無法仿效菩薩修習較高層次的波羅蜜，至少也應培養基礎層次。如果我們仿效世間受歡迎的人，例如富豪、政治人物、男女演員、流行歌手等，只會增長自己的煩惱，染污自己的心。因此，讓我們在日常生活中培養忍耐，為自己與他人帶來和平。此處必須記得：我們不只要忍受不愉快的事物，也要在面對愉快的事物時保持忍耐。
著名的摩訶甘達勇大禪師烏・賈那迦毘旺薩（U Janakābhivamsa）曾說：「能忍受世間順逆境遇的人，是傑出之人。」所謂世間境遇，就是世間八法：利、衰、毀、譽、稱、譏、苦、樂。忍耐確實是帶來護佑的最上吉祥。
26. Patience
__ Patience is in Pali called khanti. In English, if you have patience, you can stay calm & not get annoyed. But this English meaning is not completed. The Buddha’s teaching on patience was not only with unpleasant things & matters but also with pleasant things & matters. So it has a connection with equanimity (upekkha). The Buddha praised this quality highly. With the following of all the explanations & we know why it is so important?
There are ten perfections (paramis) for the candidate of a Buddha to be (i.e., bodhisatta). One of them is patience (khanti). Each of the perfections has three levels; these are basic, middle & highest levels. The hermit Sumedha (the past life of Buddha Gautama) after he received the prediction from the Buddha Dipinkara, he went to a quiet place & contemplated on the ten perfections one by one.
Khanti parami was the number 6th one. It was like the earth whatever good or bad things discarded on it & it did not have any reaction of love & hate. So it is the mental factor of non-hatred (adosa). Sīla, samādhi & paññā can be possible only with patience. All the wholesome dhammas can progress with patience. In the Aṅguttara Nikāya, there was a sutta mentioned some of its power. The power of wise, sages & noble beings was patience.
__ Ledi Sayadaw mentioned about Khanti Parami in the following way, in his “Uttamapurisa Dipani”. Patience has two kinds; patience with living beings; & patience with unpleasant phenomena, such as heat & cold, etc. So the Buddha taught patience with many things. The main point is in the world if we encounter internal & external phenomena not let these things soil our mind, without complaining & facial expression. And we are just doing our tasks of merit & welfare without affecting them, with a clear & determined mind.
Ledi Sayadaw continued to explain the perfection of equanimity (upekkha parami). Upekkha means; not taking pleasure & affection to someone who praises, respect & offers things to oneself. Or not displeasure & hate to someone who blames, doing wrong, harm & defame to oneself. Does not has these double minds on these two persons mean upekkha. With the stableness of khanti & upekkha paramis, the other paramis can progress smoothly. It was like children born from the mother’s womb looked after or protected by the parents would grow up.
If not looked after or protected by them & would die there. Therefore patience is like the mother & upekkha is like the father. Some Buddhists formulated six perfections, which not included upekkha. Maybe they were confused with the equanimity of the 4 Divine Abidings (Brahmavihara Dhamma).
With the two qualities of patience & equanimity will develop wholesome actions smoothly. The wholesome actions which looked after and protected by the perfection of renunciation (nekkhamma parami) can become perfected actions or perfected wholesome actions. Without the protection of nekkhamma parami & taking pleasure in the wholesome results & it will not become the perfected merit.
These kinds of merit are bound with becoming. It was like the children who were looking after by parents but without protecting by doctor & medicines. They were getting sick with foods & drinks. Trees can be grown up & developed by soil & water.
So patience is like the soil & equanimity is water. The equanimity comes from the Brahmavihara Dhammas is a little different from the perfection of equanimity. Brahmavihara upekkha not concern for the welfare of beings. Upekkha parami concerns for the welfare of all without any distinction good or bad to oneself.
Ledi Sayadaw continued the ten perfections with the example of Mahākappina Jataka story. Explained one by one of them in this story. For patience & equanimity as follow:
The monkey (i.e., bodhisatta) head was smacked by the evil brahman with a big stone. Blood streamed out with the severe pain. But the monkey bore the pain without concern for the pain & suffering.
Without soiled his mind with complaining & anger. His mind was in a normal & clear state. This was khanti parami. If the monkey did not have patience, with the severe pain & everything was spoiled. Even the monkey was helping to save his life with a lot of difficulties & effort & did not has any disappointment & anger was upekkha parami. At that time if he had anger & disappointment in the brahman, it would spoil his goodness.
__ Tipitakadhara Yaw Sayadaw gave a talk on human strength & mentioned about patience (Sayadaw was the 5th one who could recite the three pitakas by heart). Patience is the foundation dhamma of sīla, samādhi & paññā. Only with khanti & has progressed. Winning or not winning, good or bad has to be patient with them. With patience is a noble quality. Even dāna-giving is connecting with patience. It is giving up & sacrificing. Patience is strength & make someone noble & outstanding.
There are five benefits of patience;
(1) Love by people
(2) Calm & without dangers
(3) Free from the faults of anger
(4) Die with a clear mind
(5) Good rebirth (sugati).
Patience & right exertion (sammā-viriya) can destroy the mental heat (i.e., kilesa heat). It can burn out kilesa defilements & called tapa-austerity. The source of metta (loving friendliness) is patience. Anger (dosa) has three stages; killing, disturbing & happening in mind. And its results are; short life span, have illnesses & look ugly. Non-anger (adosa) also has three kinds; doing merits always with non-anger, non-hatred comes from patience, & non-hatred comes from metta bhavana (meditation on loving kindness).
With mindfulness is the way of living alone, and with metta is the way of living with others. Bodhisatta wanted to develop the perfection of patience had to take rebirths mostly in the human world. If he had the chances to take rebirths in heavenly & brahma god worlds with merits & jhanas, would never stay there very long. With resolution (adhithana) & came down to the human world for rebirth.
The human world was the best place for fulfilling the ten perfections. The human world is the best place for doing all kinds of wholesomeness. We must sacrifice the human body with Dhamma. The calmness of mind relates to patience. It means complete with sīla & samādhi. With patience & sīla & samādhi develop.
__ In the Buddhavagga of Dhammapada, Ven. Ānanda raised the question to the Buddha on the Fundamental Instructions to the monks by the past Buddhas. The Buddha answered with three verses & one of them was including patience.
Verse 184:
Khanti paramaṁ tapo titikkha,
nibbānaṁ paramaṁ vadanti buddhā;
na hi pabbajito parūpaghāti,
na samaṇo hoti paraṁ viheṭhayanto.
“The best training in austerity is patience,
“Nibbāna is the Supreme,” said the Buddhas;
A monk does not harm others,
One who harms others is not a monk.”
__ Therefore patience is the cause of progress & nobility in worldly & supramundane matters. Patience is not reacting to any bad thing someone has done to oneself. So it is a quality difficult to practice. This is a Dhamma leads to peace & happiness to oneself & others.
Therefore the Buddha said that patience & forbearance was the noblest practice. In the Aṅguttara Nikāya, the Buddha mentioned the five results of patience, which I have already mentioned before. But also there are 5 faults without any patience. These are; hate by others; has dangers; with many faults arise in this present & future lives; a bad dying; & after death, not has a good destination, i.e., the woeful planes of existence.
In the world, people encounter problems are the same. The differences are in the ways to deal with problems, & to solve them. Because of ignorance & foolishness, small problems become bigger & worse. We can see all these things in each country & international levels, as examples: Syria Civil War, Israel & Palestine Problem, terrorists & terrorism, etc.. We cannot achieve peace, harmony & happiness with the ways of tit for tat, aggression, violence, hatred, ill-will, etc.
The many ways to solve problems are wholesome dhammas. The most basic one is wholesome education, patience & forbearance, tolerance, love, sympathy, compassion, kindness, concern for others, etc. Interference by some superpowers also made things worse & destroyed the involved countries & citizens. They exploited the situations for political or economic purposes.
__ In the Saṁyutta Nikāya, there is a sutta called “Vipacitti or Patience.” There the Buddha mentioned the teaching of Sakka (king of the 33 gods) to Mātali (the charioteer). It was about the qualities of patience which all people should follow it. This discourse is especially important for politicians & political leaders to deal with conflict. Sakka was not an ordinary deva king. He was an intelligent, wise & noble being & asked some important questions to the Buddha. His teaching on patience was as follow.
Once in the past the devas & asuras were in battle. In that battle, the devas won & the asuras were defeated. The Tāvatimsa devas bound Vepacitti by his four limbs & neck brought him to Sakka in the Sudhamma assembly hall. When Sakka was entering & leaving the hall, Vepacitti, abused & reviled him with rude & harsh words. Mātali, the charioteer, saw this & said to Sakka.
Did Sakka from fear & weakness, endured Vepacitti patiently by listening to his harsh words? Sakka replied that he was neither through fear nor weakness & patience with the asura. He was a wise person & should not engage in combat with a fool.
Mātali continued that if no one would keep the fools in check & they would express their anger even more. So the wise should restrain the fool with extreme punishment urgently. Then Sakka responded wisely. In his view, the only way to check the fool was when one’s enemy was angry & not responded to him. Instead, one maintained one’s peace mindfully.
Mātali said to Sakka that this way of dealing with the enemy was faulty. Because by practicing patient endurance at that time, the enemy would think; “He endures me out of fear.” Then the fool would harm you more. At last Sakka taught Mātali the qualities of patience & the outcomes of anger.
__ Whether or not someone thinks; “He endures me out of fear.” For one’s own good nothing is better than patience. When someone has strength & should patiently endure a weakling, this is the supreme patience. The weak person also must be patient. The strength most people think is not the real strength, but the strength of the fools. Guarded by Dhamma that a person is strong, and no one can reproach him. Respond to anger with anger makes things worse for oneself. Not respond anger with anger & one wins a battle hard to win.
Someone should practice for the welfare of both, for himself & others. If the enemy is in anger & one should maintain his peace with mindfulness. In these ways, someone solves the problem for both his own & others. If people take him as a fool, then they are unskilled in Dhamma.
__ The quality of patience & forbearance is not only difficult to practice & develop but also difficult to appreciate them. Most people want to react instantly without tolerance. This is not surprising, because in the world there are more fools than wise. Not understanding the Dhamma, we do not know how to deal with problems properly & rightly.
There are two kinds of enemy or foe; i.e., internal & external. The internal enemies are more dangerous & harmful than the external ones. Even the external ones come from the internal ones. This is not difficult to see. External pollutions are the outcome of internal pollutions of the mind, i.e., greed, hatred, delusion, etc.
External enemies only can harm us in this life. But the internal ones not only this life, but many lives to come. Therefore patience, forbearance, tolerance are stopping the inner enemies from creating dangers & problems for us.
The Buddha also said in the Dhammapada verse 103:
“A man may conquer a million enemies in battles, but one who conquers himself is the greatest of all conquerors.”
Even one defeats one’s enemy with reaction; the outcome does not benefit for both. The loser suffers in this life & the winner has enemies. (See the Palestinian & Israelis conflicts – the process is never ended, because of impatience and intolerance, tit for tat policies). The loser suffers in this life & the winner has to bear his unwholesome kammic results in the future. There is also the loser has a strong grudge towards the winner, which will follow to saṁsāra for a long time to come. This was evident in the strong grudge (hatred & ill-will) Devadatta had towards the Buddha started from a long distant past.
__ The strength of the fools is not real strength. The power of patience, forbearance & tolerance is the real strength. Only with non-hatred & non-violence can overcome hatred & violence, & solve the problems & make peace. There was a saying that the quality of patience could realize Nibbāna. This is on the spiritual matter. This is true because patience is the foundation of sīla, samādhi & paññā.
In the Aṅguttara Nikāya, the Buddha instructed the monks on the 10 Dhammas as protectors, & one of them was patience. The Buddha usually taught the monks to have patience with the following things; heat, cold, weather, hunger & thirst, bitten by insects, criticism by others, unpleasant feelings of the physical body, etc. Therefore patience is a protector & the power of strength to overcome mundane matters & to overcome difficulties in spiritual endeavor.
We can see this in the lives of political leaders such as Mahatma Gandhiji, Martin Luther King & Nelson Mandela. The bodhisatta cultivate the perfection of patience to the highest level, and we can read them in the jataka stories, such as – Khantivadi Hermit & Prince Temiya Jatakas. These stories make the Buddhist readers awe-inspiring & hair raising phenomena & will never forget them.
__ In the Khantivadi Hermit story, the bodhisatta was a hermit & taught the Doctrine of Patience. The evil king was the past life of Devadatta who had a strong grudge towards the bodhisatta from one of his past lives. Now, he had the chance to torture the bodhisatta to test his patience. He cut off his limbs one by one to test his patience, from nose, ears, arms & legs. The bodhisatta bore all these physical sufferings with patience, forbearance, endurance & tolerance & still declared his Doctrine of Patience.
At last, because of the nobility & greatness of the bodhisatta & the evilness of the king, the earth opened up & Swallowed him to the hell realm. Prince Temiya Story was very remarkable. In this bodhisatta story, we can read the perfections of resolution (adhitthana), patience (khanti) & renunciation (nekkhamma). His patience & endurance to all the difficult tests were awe-inspiring. It seems to me except a highly developed bodhisatta would bear & succeed them.
__ Even though most Buddhists cannot imitate the bodhisatta to the higher levels, at least should cultivate the basic levels. If we imitate & learn from popular worldlings such as tycoons, politicians, actors, actresses, pop singers, etc. & increase our defilements or polluted our minds.
Therefore let us cultivate patience for peace to oneself & others in daily life. Here we have to remember that we have to be patient with not only unpleasant things & matters but also with pleasant things & matters. The best known Mahaghandhayone Sayadawgyi U Janakabhivamsa had this saying:
“Someone has patience with good & bad worldly conditions is an outstanding one.”
The worldly conditions are the eight loka dhammas; gain and loss, status and disgrace, censure and praise, pleasure, and pain. Indeed, the quality of patience is the highest protection with a blessing.
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Nalorakk
- 文章: 570
- 註冊時間: 2017-03-03, 08:00
27. 易受教與柔順 ｜ Compliance/Obedience
巴利語 "sovacassatā" 意為柔順、易受教。《慈經》中另有一句 "suvaco cassa"，意為容易教導。兩者關係十分密切；只有柔順的人容易教導，也容易與他交談。這項品質也極為重要，能使人在世間與出世間的福祉上朝正確方向進步。
因此，柔順與易受教，是針對善法、善事而言；若順從不善法、不善事，那是無知與愚癡，並非此處所說的品質。我們可從提婆達多 —— 佛陀的堂弟，與阿闍世王子的事例看見這一點。提婆達多不柔順，也不聽從佛陀的勸誡，最後走向毀滅與敗亡。
阿闍世王子則聽從提婆達多的惡言，殺害父親頻婆娑羅王，因而錯失證法的機會。謙遜的人不驕傲、不自負，所以容易教導；羅睺羅沙彌——佛陀的兒子——與年老的羅陀比丘，就是這方面的例子。
韋布大禪師是緬甸最受尊崇的高僧。他在許多佛法開示中，經常提到 "sovacassatā" —— 柔順 —— 這項修行品質，也就是留心聽從師長、賢者、智者與聖者，遵行他們的勸告和教導。此話確實不錯；正因我們缺乏這項品質，大多數人至今仍在苦的輪迴中流轉。
柔順、服從在社會中十分重要，必須從家庭生活和學校開始培養。柔順、易受教的孩子和學生，會得到父母與老師的喜愛；由於聽從正確的引導，他們的一生也會不斷進步。如今情況卻有所不同，我們給予孩子和學生過多自由。
今日的孩子很難教導、勸誡，反而是父母和老師順從他們的欲望與看法。我們常聽到父母與老師為此抱怨。為什麼這種情況今日屢見不鮮，過去卻不是如此？因為兒童與青少年受到過度放任，可以任意做自己所想、所愛之事。父母和老師不再扮演父母、老師；孩子和學生反而成了父母、老師。
他們受到各類媒體影響；媒體成了他們的父母、老師與教育部門。半個多世紀以前，莫哥大禪師曾對烏敦廷說明一項極為重要的佛法要點。烏敦廷當時仍是年輕人，經常聽聞禪師開示。這番話也是對科學技術將為人類帶來什麼的一項預言。
莫哥大禪師在第二次世界大戰結束後，也就是 1945 年，開始教授禪修。他的開示直到 1954 年才開始錄音；從 1955 年起才有妥善的錄音，這些錄音成為佛教徒無價的法寶。
他曾對烏敦廷說：「敦廷！科學進步，已能錄下人的聲音。若能正確使用，它會引導人到達涅槃；若錯誤使用，就會把人帶進地獄油鍋。」
今日，禪師的預言已清楚顯現。問題不在科學技術，而在人心；更準確地說，是在染污的心。一切虛假的進步都由貪與癡所引導，而貪癡正是苦因。
如今，我們所見的一切社會問題和自然問題，都是其結果。多數人看不見任何事物的全貌，只從表面看待，而且目光十分短淺；他們被煩惱牽引而去。佛陀和聖者則截然不同：他們看見完整的圖像，並深入洞察，乃至看見延伸到未來的結果。
若研讀、探究諸經，便會看見它們不只教導今生，也教導未來，甚至延伸至整個輪迴。科學家、政治人物和經濟學家可以很聰明，卻也可能愚昧，未必有智慧。因此，聰明與智慧是兩回事；有智慧的人也聰明，卻不愚昧。
聰明的人則不一定有智慧，有時甚至十分危險。這個結論並沒有錯；人類內在、外在的污染，以及自然界的污染，都證明了這一點。
如前所述，一種善法與其他善法相互關聯；善法如此，不善法也是如此。不柔順的人不容易接受教導和勸誡，也很可能不尊重父母、長輩、老師等人。他固執己見，只按自己的方式行事。我們可以看見有些孩子和學生頂撞父母、老師，有時甚至以行為侮辱他們。
如果他們如此長大，人生必定走向衰敗。因此，父母和老師應把這些品質灌輸給孩子；如此一來，孩子的一生便會得到吉祥與護佑，社會也會受益。《相應部》中的以下故事，很適合用來思考這個主題。
香盜
有一名比丘住在一處林叢中。他托缽回來、用餐完畢後，有一個習慣：總會走入池中，嗅聞其中的蓮花香。住在該林叢中的天女關心他的修行，希望他得到利益，也希望使他生起悚懼（saṁvega），於是來到他面前，作如下呵責：
比丘嗅聞未經布施的蓮花香，這便具有盜取的成分，使他成了「香盜」。比丘回答，自己既未取走也未損壞蓮花，只從遠處聞香，為何指控他是香盜？另外還有人挖起蓮莖、損壞花朵，天女為何不去呵責那些人？
天女回答，那些人原本就粗野兇暴，如同一塊污穢骯髒的布，所以她不必關心他們；但這名比丘不同，因為他是一個沒有瑕疵、總在追求清淨的人。即使一點點不善，在他身上也會像大片烏雲一般顯眼。
比丘接受她的勸誡，感謝她的忠告，又請她日後每當看見自己犯下這類行為時，都再次加以勸誡。天女想到：這名比丘也許會因而放逸，以為總有一名天女照顧他的利益。於是她拒絕所請，告訴比丘，自己不是他僱來的僕人；他應親自明白什麼對自己有益，以及什麼是通往善趣之道。
故事中的比丘看來是一名善良、喜愛自然、容易接受勸誡而柔順的比丘，但他對花香仍缺少根律儀，甚至似乎已因習慣而對它產生貪著。多數人認為小事無關緊要；智者、賢者與聖者卻把細微之事也視為心靈培育的重要環節。
一個人若能謹慎處理小事，嚴重之事便不易成為問題。因此，佛陀告誡比丘，即使對最微細的過失也應見其危險。小問題甚至比大問題更須重視，因為多數大問題都從小問題而來：原先什麼也沒有，後來卻成為一件大事。因此，多數人類問題或社會問題，都是由人的渴愛與無明造成的。
這個故事顯示，即使看不見的眾生也願意幫助善人；諸部中並非只有這一個例子。車匿尊者驕傲而固執，不易接受其他比丘的勸誡和教導。他與菩薩同日出生，並且一向與菩薩親近，所以十分自負；即使佛陀勸誡他，也不肯改變不良行為。
佛陀般涅槃當夜，吩咐僧團對他施行梵罰：任由他自行其是，不再有人教導或糾正他。這項處分使他的生活陷入困境，於是他改正自己的驕慢和固執，前往阿難尊者處求助。阿難尊者熟記佛陀的一切經教，便為他開示一部合宜的經；其後，車匿尊者證得阿羅漢果。
由此可見，柔順這項品質何等重要。《法句經》說，我們應感激指出自己過失的人，視他如同向我們指示地下寶藏的人。此話確實不錯，因為多數人不易看見自己的錯誤，卻很容易看見別人的過失。唯有知道自己的錯誤，才有機會加以改正。最好的方法，是經常檢查自己的錯誤與過失，因此需要正念。依靠自己，勝過依靠他人。
幫助或教導別人時，我們也必須小心，因為有時會惹上麻煩。重要的是，要了解適當的時間、地點、所涉及的人，以及如何措辭。以下本生故事說明了這些要點。
有一次，菩薩是一名仙人。一天，他與其他乘客一起乘船渡河。船夫脾氣暴躁，從不預先告訴乘客船資；總要等乘客抵達對岸，才開口收取船資。這種做法常使他與乘客爭吵。
這次也發生同樣的事，他先與其他乘客爭吵，最後轉向仙人索取船資。菩薩告訴他，自己沒有錢，便以教誨代替船資。菩薩仙人勸船夫預先說明費用，又繼續告誡他不應發怒，因為瞋怒會為他帶來不好的結果等等。船夫先前已因乘客而動怒，聽完仙人的話後更加憤怒。
於是，他當場毆打菩薩。那時，他的妻子正好送食物前來，看見後便試圖把丈夫與仙人拉開。這名愚人盛怒之下轉身踢開妻子；不幸的是，妻子當時有孕，因此流產。他也遭到逮捕入獄，因為仙人是國王的老師。仙人曾將同樣的教誨獻給國王，國王因而賞賜他一個年稅十萬的村莊，但菩薩拒絕了這份賞賜。
這一回，仙人卻因同樣的教誨挨了船夫的打。柔順、易於教導和勸誡，對世間與修行上的進步都極為重要。希望一生平安快樂的人，應當培養這些品質。父母也應認真看待此事，訓練孩子柔順而且尊重他人。
這些品質深植於賢者與聖者心中；要成為善人，也必須具備它們。父母若希望孩子一生進步，不必為他們憂慮，就應努力加以培養。因此，佛陀教導：柔順、易受教是帶來護佑的最上吉祥。
27. Compliance / Obedience
__ The Pali word sovacassatā is compliance or obedience. There was another Pali word in the Metta Sutta is suvaco cassa – easy to instruct. They are a very close relationship. Only obedient people are easy to instruct & easy to talk with them. This quality is also very important for one’s progress in the right direction of mundane & supramundane welfare. Therefore obedience & easy to instruct are connecting with wholesome things & matters. With unwholesome things & matters are ignorant & stupid, & not these qualities. All these we can see in the cases of Devadatta (The Buddha’s cousin) & Prince Ajātasattu.
Devadatta was not compliant & heeding to the Buddha’s admonitions that at last came to destruction & ruin. Prince Ajātasattu was following Devadatta’s evil advice & killed his father King Bimbisara & missed the chance of realization of Dhamma. A humble person is not proud or conceited & easy to teach. We can see these in the cases of novice Rahula (the Buddha’s son) & the old monk Radha.
Ven. Webu Sayadawgyi was the most venerable monk in Burma. In many of his Dhamma talks mentioned sovacassatā – compliance very often as a quality in practice. That is paying heed to teachers, sages, wise & noble ones to follow their advice & instructions. That is very true. We do not have this quality that most of us still roaming in the saṁsāra of sufferings.
__ Compliance or obedience is very important in societies. This quality has to be started from family life & schools. Obedient & easy to teach children & students are loved by their parents & teachers. Therefore these children are progressing in life because they follow in the right directions. Nowadays, the situations are different. We allow too much freedom to children & students.
Now children are difficult to teach & admonish. Instead, parents & teachers comply with their desire & views. Now we heard a lot of complaints from parents & teachers about these things. Why these things happen nowadays & not before? Because children & youths have a lot of freedom of rein as they can do what they think & like. Parents & teachers are not their parents & teachers. And they become parents & teachers, & not as children & students.They are influenced by many kinds of media. Media are their parents & teachers & their educational departments.
More than half a century ago, Mogok Sayadawgyi mentioned a very important point of Dhamma to U Tun Tin. (At that time a young man & one of the frequent listener of his talks). These words were also a prediction on science & technology to mankind. Sayadawgyi started teaching on meditation practice after the 2nd World War, i.e., 1945. His talks were not recorded until 1954. Only in 1955 onwards had proper recordings & it was invaluable Dhamma treasures for Buddhists.
Once he mentioned to U Tun Tin as follow; “Maung Tun Tin! With the progress of science & can record the voices/sound. If we can use it properly/rightly lead to Nibbāna. If we use it wrongly & go into the Woks (i.e., hell cauldron or hell wok).” Sayadaw’s prediction becomes evident nowadays. The problems are not lying with science & technology but with the human mind or saying rightly with the defiled mind. And all the fake progress are leading by greed & delusion, which are the causes of sufferings.
Now we see all the social problems & natural problems as the outcomes. Most people do not see the whole picture of anything & matter. And also they see things & matters superficially & very short-sighted views. They are carrying away by defilements. But the Buddha & noble beings were quite different. They saw the whole picture & penetrated it in depth, which extended to the future.
If we study & research of the suttas, these were not only teaching us for the present life but also for the future to come, even extended to the saṁsāra. Scientists, politicians & economists, can be intelligent & stupid but not wise. Therefore intelligence & wisdom are different things. A wise person is also intelligent but not stupid.
An intelligent person is not necessarily wise. Even sometimes, they are dangerous. This conclusion is not wrong. Internal & external pollutions of man & nature testified this point.
__ As already mentioned before wholesome dhamma has a connection with other wholesome dhammas; nwholesome & unwholesome are also in the same way. A disobedient person is not easy to teach & admonish. It is likely that he also disrespect to others (parents, elders & teachers). He is stubborn & follows his ways. We can see some children & students retort to their parents & teachers, even sometimes insult them with actions.
If they grew up in this way, their lives would be in downfall for sure. So parents & teachers should instill these qualities in children. Then they will have blessings & protections in their lives, & also to the societies. The following story in the Saṁyutta Nikāya was good for reflection on this subject.
A Thief of Scent:
A certain monk was dwelling in a certain woodland thicket. When he had returned from his alms round & after the meal, he had a habit. He used to descent into a pond & sniff the scent of lotus flowers there. The female devatā inhabited the woodland thicket concerned his practice, desired his good & to stir up a sense of urgency (saṁvega) in him, & approached him. She reproached him as follow.
The monk sniffed the scent of lotus flowers which had not been given. So this was a factor of theft, & became a thief of scent. The monk responded that he did not take it or damaged it. And only sniffed the scent from a distance. So what was the reason to accuse him as a thief of scent? But there were also others who dug up the lotus stalks & damaged the flowers. They had rough behaviors & why did not she reproach them.
The devatā replied that these people were already rough & fierce, & like a soiled & dirty cloth. So she had nothing to concern for them. But the monk was different. Because he was a person without blemish, & always in quest of purity. Even a small bit of unwholesomeness appeared as big as the cloud.
__ Then the monk accepted her admonition & thanked her for the advice. And requested her to admonish him again in the future whenever she saw such a deed. The deity reflected that this monk might become negligent & would think a deity was looking after his welfare. Therefore, she rejected his request & proposal. And told him that she was not his hired servant. He should know himself what was good for his welfare & the way to a good destination.
The monk in this story was seemed to be a good monk who loved nature & easy to be admonished & compliant. But he still lacked restraint with fragrant flowers. Even it seemed he was attached to it as a habit. For most people take small matters & things as insignificance. But for the wise, sages & noble beings even they take the minor things as important for mental development.
If someone can take care of the small things & for the serious ones not become problematic for them. Therefore the Buddha warned the monks even to see the slightest thing as a fault. Even small problems are more important than the bigger ones. Most of the bigger problems come from, the smaller ones. From nothing and it becomes something. So most of the human problems or social problems are created by human cravings & ignorance.
__ In this story, even an unseen being wanted to help good people. This was not the only story in the Nikāyas. Ven. Channa, who was proud & stubborn & not easy to admonish & teach by other monks. He was born with the bodhisatta on the same day & very close to him. So he was very conceited & not changed his bad behaviors even after admonished by the Buddha.
The Buddha, on the night of his parinibbāna, imposed the brahma punishment on him: he was to be left to his ways without anyone to teach or correct him. This punishment made his life difficult.
So he corrected his conceit & stubbornness & went to see Ven. Ānanda for help. Ven. Ānanda had learned by heart all the discourses of the Buddha that he gave him a suitable discourse, & then Ven. Channa became an arahant. So we can see how much important the quality of compliance. In the Dhammapada, one has to show gratitude to someone who points out our faults.
We should take it as someone shows us the buried treasures in the earth. That is true because most people cannot easily to recognize one’s own mistakes. But easy to see others’ faults. Only by knowing one’s own mistakes that one can have the chance to correct it. The best way is to check your own mistakes & faults very often. So it needs mindfulness. To rely on oneself is better than on others.
__ In helping or teaching others, we also need to be careful. Sometimes it can get into troubles. Importance to know the time, the place, the person involves & how to use words. The following jataka story described these points. Once the bodhisatta was a hermit. One day he crossed the river by boat with other passengers. The boatman was a bad-tempered man. And he never mentioned the boat fee to passengers beforehand. Only after passengers arrived at the other shore & he charged the boat fee. This behavior of his often caused the quarrels with the passengers.
This time also happened the same thing, at first with the passengers. At last, he turned towards the hermit for the fee. The bodhisatta told him that he did not have any money. So gave teaching to him as a fee. The bodhisatta hermit advised the boatman to declare the fee beforehand. And continued to exhort him that should not be angry, the outcome of anger was not good to him, etc. His anger was already arising with the passengers & after what he heard from the hermit made him angrier.
So he beat the bodhisatta on the spot. At that time his wife sent foods for him arrived there. She tried to pull apart her husband from the hermit. This foolish man was so angry that he turned to his wife & kicked her away. Unfortunately, at that time she was pregnant & terminated the pregnancy. He was also arrested & put in jail because the hermit was the king’s teacher. The hermit gave the same teaching to the king & rewarded with a village of 100,000 income tax money. But the bodhisatta rejected the reward.
__ This time the hermit received the blows from the boatman. The qualities of compliance & easy to teach & instruct are very important for worldly & spiritual progress. People want to be peaceful & happy in life should develop it. Parents should take this point seriously. And have to train their children to be obedient & respectful.
These qualities are ingrained in sages & noble beings. To become a good person it needs this quality. Therefore the parents want their children to progress in life & not to be worried about them should put effort to train them. So the Buddha taught; compliance was the highest protection and blessing.
因此，柔順與易受教，是針對善法、善事而言；若順從不善法、不善事，那是無知與愚癡，並非此處所說的品質。我們可從提婆達多 —— 佛陀的堂弟，與阿闍世王子的事例看見這一點。提婆達多不柔順，也不聽從佛陀的勸誡，最後走向毀滅與敗亡。
阿闍世王子則聽從提婆達多的惡言，殺害父親頻婆娑羅王，因而錯失證法的機會。謙遜的人不驕傲、不自負，所以容易教導；羅睺羅沙彌——佛陀的兒子——與年老的羅陀比丘，就是這方面的例子。
韋布大禪師是緬甸最受尊崇的高僧。他在許多佛法開示中，經常提到 "sovacassatā" —— 柔順 —— 這項修行品質，也就是留心聽從師長、賢者、智者與聖者，遵行他們的勸告和教導。此話確實不錯；正因我們缺乏這項品質，大多數人至今仍在苦的輪迴中流轉。
柔順、服從在社會中十分重要，必須從家庭生活和學校開始培養。柔順、易受教的孩子和學生，會得到父母與老師的喜愛；由於聽從正確的引導，他們的一生也會不斷進步。如今情況卻有所不同，我們給予孩子和學生過多自由。
今日的孩子很難教導、勸誡，反而是父母和老師順從他們的欲望與看法。我們常聽到父母與老師為此抱怨。為什麼這種情況今日屢見不鮮，過去卻不是如此？因為兒童與青少年受到過度放任，可以任意做自己所想、所愛之事。父母和老師不再扮演父母、老師；孩子和學生反而成了父母、老師。
他們受到各類媒體影響；媒體成了他們的父母、老師與教育部門。半個多世紀以前，莫哥大禪師曾對烏敦廷說明一項極為重要的佛法要點。烏敦廷當時仍是年輕人，經常聽聞禪師開示。這番話也是對科學技術將為人類帶來什麼的一項預言。
莫哥大禪師在第二次世界大戰結束後，也就是 1945 年，開始教授禪修。他的開示直到 1954 年才開始錄音；從 1955 年起才有妥善的錄音，這些錄音成為佛教徒無價的法寶。
他曾對烏敦廷說：「敦廷！科學進步，已能錄下人的聲音。若能正確使用，它會引導人到達涅槃；若錯誤使用，就會把人帶進地獄油鍋。」
今日，禪師的預言已清楚顯現。問題不在科學技術，而在人心；更準確地說，是在染污的心。一切虛假的進步都由貪與癡所引導，而貪癡正是苦因。
如今，我們所見的一切社會問題和自然問題，都是其結果。多數人看不見任何事物的全貌，只從表面看待，而且目光十分短淺；他們被煩惱牽引而去。佛陀和聖者則截然不同：他們看見完整的圖像，並深入洞察，乃至看見延伸到未來的結果。
若研讀、探究諸經，便會看見它們不只教導今生，也教導未來，甚至延伸至整個輪迴。科學家、政治人物和經濟學家可以很聰明，卻也可能愚昧，未必有智慧。因此，聰明與智慧是兩回事；有智慧的人也聰明，卻不愚昧。
聰明的人則不一定有智慧，有時甚至十分危險。這個結論並沒有錯；人類內在、外在的污染，以及自然界的污染，都證明了這一點。
如前所述，一種善法與其他善法相互關聯；善法如此，不善法也是如此。不柔順的人不容易接受教導和勸誡，也很可能不尊重父母、長輩、老師等人。他固執己見，只按自己的方式行事。我們可以看見有些孩子和學生頂撞父母、老師，有時甚至以行為侮辱他們。
如果他們如此長大，人生必定走向衰敗。因此，父母和老師應把這些品質灌輸給孩子；如此一來，孩子的一生便會得到吉祥與護佑，社會也會受益。《相應部》中的以下故事，很適合用來思考這個主題。
香盜
有一名比丘住在一處林叢中。他托缽回來、用餐完畢後，有一個習慣：總會走入池中，嗅聞其中的蓮花香。住在該林叢中的天女關心他的修行，希望他得到利益，也希望使他生起悚懼（saṁvega），於是來到他面前，作如下呵責：
比丘嗅聞未經布施的蓮花香，這便具有盜取的成分，使他成了「香盜」。比丘回答，自己既未取走也未損壞蓮花，只從遠處聞香，為何指控他是香盜？另外還有人挖起蓮莖、損壞花朵，天女為何不去呵責那些人？
天女回答，那些人原本就粗野兇暴，如同一塊污穢骯髒的布，所以她不必關心他們；但這名比丘不同，因為他是一個沒有瑕疵、總在追求清淨的人。即使一點點不善，在他身上也會像大片烏雲一般顯眼。
比丘接受她的勸誡，感謝她的忠告，又請她日後每當看見自己犯下這類行為時，都再次加以勸誡。天女想到：這名比丘也許會因而放逸，以為總有一名天女照顧他的利益。於是她拒絕所請，告訴比丘，自己不是他僱來的僕人；他應親自明白什麼對自己有益，以及什麼是通往善趣之道。
故事中的比丘看來是一名善良、喜愛自然、容易接受勸誡而柔順的比丘，但他對花香仍缺少根律儀，甚至似乎已因習慣而對它產生貪著。多數人認為小事無關緊要；智者、賢者與聖者卻把細微之事也視為心靈培育的重要環節。
一個人若能謹慎處理小事，嚴重之事便不易成為問題。因此，佛陀告誡比丘，即使對最微細的過失也應見其危險。小問題甚至比大問題更須重視，因為多數大問題都從小問題而來：原先什麼也沒有，後來卻成為一件大事。因此，多數人類問題或社會問題，都是由人的渴愛與無明造成的。
這個故事顯示，即使看不見的眾生也願意幫助善人；諸部中並非只有這一個例子。車匿尊者驕傲而固執，不易接受其他比丘的勸誡和教導。他與菩薩同日出生，並且一向與菩薩親近，所以十分自負；即使佛陀勸誡他，也不肯改變不良行為。
佛陀般涅槃當夜，吩咐僧團對他施行梵罰：任由他自行其是，不再有人教導或糾正他。這項處分使他的生活陷入困境，於是他改正自己的驕慢和固執，前往阿難尊者處求助。阿難尊者熟記佛陀的一切經教，便為他開示一部合宜的經；其後，車匿尊者證得阿羅漢果。
由此可見，柔順這項品質何等重要。《法句經》說，我們應感激指出自己過失的人，視他如同向我們指示地下寶藏的人。此話確實不錯，因為多數人不易看見自己的錯誤，卻很容易看見別人的過失。唯有知道自己的錯誤，才有機會加以改正。最好的方法，是經常檢查自己的錯誤與過失，因此需要正念。依靠自己，勝過依靠他人。
幫助或教導別人時，我們也必須小心，因為有時會惹上麻煩。重要的是，要了解適當的時間、地點、所涉及的人，以及如何措辭。以下本生故事說明了這些要點。
有一次，菩薩是一名仙人。一天，他與其他乘客一起乘船渡河。船夫脾氣暴躁，從不預先告訴乘客船資；總要等乘客抵達對岸，才開口收取船資。這種做法常使他與乘客爭吵。
這次也發生同樣的事，他先與其他乘客爭吵，最後轉向仙人索取船資。菩薩告訴他，自己沒有錢，便以教誨代替船資。菩薩仙人勸船夫預先說明費用，又繼續告誡他不應發怒，因為瞋怒會為他帶來不好的結果等等。船夫先前已因乘客而動怒，聽完仙人的話後更加憤怒。
於是，他當場毆打菩薩。那時，他的妻子正好送食物前來，看見後便試圖把丈夫與仙人拉開。這名愚人盛怒之下轉身踢開妻子；不幸的是，妻子當時有孕，因此流產。他也遭到逮捕入獄，因為仙人是國王的老師。仙人曾將同樣的教誨獻給國王，國王因而賞賜他一個年稅十萬的村莊，但菩薩拒絕了這份賞賜。
這一回，仙人卻因同樣的教誨挨了船夫的打。柔順、易於教導和勸誡，對世間與修行上的進步都極為重要。希望一生平安快樂的人，應當培養這些品質。父母也應認真看待此事，訓練孩子柔順而且尊重他人。
這些品質深植於賢者與聖者心中；要成為善人，也必須具備它們。父母若希望孩子一生進步，不必為他們憂慮，就應努力加以培養。因此，佛陀教導：柔順、易受教是帶來護佑的最上吉祥。
27. Compliance / Obedience
__ The Pali word sovacassatā is compliance or obedience. There was another Pali word in the Metta Sutta is suvaco cassa – easy to instruct. They are a very close relationship. Only obedient people are easy to instruct & easy to talk with them. This quality is also very important for one’s progress in the right direction of mundane & supramundane welfare. Therefore obedience & easy to instruct are connecting with wholesome things & matters. With unwholesome things & matters are ignorant & stupid, & not these qualities. All these we can see in the cases of Devadatta (The Buddha’s cousin) & Prince Ajātasattu.
Devadatta was not compliant & heeding to the Buddha’s admonitions that at last came to destruction & ruin. Prince Ajātasattu was following Devadatta’s evil advice & killed his father King Bimbisara & missed the chance of realization of Dhamma. A humble person is not proud or conceited & easy to teach. We can see these in the cases of novice Rahula (the Buddha’s son) & the old monk Radha.
Ven. Webu Sayadawgyi was the most venerable monk in Burma. In many of his Dhamma talks mentioned sovacassatā – compliance very often as a quality in practice. That is paying heed to teachers, sages, wise & noble ones to follow their advice & instructions. That is very true. We do not have this quality that most of us still roaming in the saṁsāra of sufferings.
__ Compliance or obedience is very important in societies. This quality has to be started from family life & schools. Obedient & easy to teach children & students are loved by their parents & teachers. Therefore these children are progressing in life because they follow in the right directions. Nowadays, the situations are different. We allow too much freedom to children & students.
Now children are difficult to teach & admonish. Instead, parents & teachers comply with their desire & views. Now we heard a lot of complaints from parents & teachers about these things. Why these things happen nowadays & not before? Because children & youths have a lot of freedom of rein as they can do what they think & like. Parents & teachers are not their parents & teachers. And they become parents & teachers, & not as children & students.They are influenced by many kinds of media. Media are their parents & teachers & their educational departments.
More than half a century ago, Mogok Sayadawgyi mentioned a very important point of Dhamma to U Tun Tin. (At that time a young man & one of the frequent listener of his talks). These words were also a prediction on science & technology to mankind. Sayadawgyi started teaching on meditation practice after the 2nd World War, i.e., 1945. His talks were not recorded until 1954. Only in 1955 onwards had proper recordings & it was invaluable Dhamma treasures for Buddhists.
Once he mentioned to U Tun Tin as follow; “Maung Tun Tin! With the progress of science & can record the voices/sound. If we can use it properly/rightly lead to Nibbāna. If we use it wrongly & go into the Woks (i.e., hell cauldron or hell wok).” Sayadaw’s prediction becomes evident nowadays. The problems are not lying with science & technology but with the human mind or saying rightly with the defiled mind. And all the fake progress are leading by greed & delusion, which are the causes of sufferings.
Now we see all the social problems & natural problems as the outcomes. Most people do not see the whole picture of anything & matter. And also they see things & matters superficially & very short-sighted views. They are carrying away by defilements. But the Buddha & noble beings were quite different. They saw the whole picture & penetrated it in depth, which extended to the future.
If we study & research of the suttas, these were not only teaching us for the present life but also for the future to come, even extended to the saṁsāra. Scientists, politicians & economists, can be intelligent & stupid but not wise. Therefore intelligence & wisdom are different things. A wise person is also intelligent but not stupid.
An intelligent person is not necessarily wise. Even sometimes, they are dangerous. This conclusion is not wrong. Internal & external pollutions of man & nature testified this point.
__ As already mentioned before wholesome dhamma has a connection with other wholesome dhammas; nwholesome & unwholesome are also in the same way. A disobedient person is not easy to teach & admonish. It is likely that he also disrespect to others (parents, elders & teachers). He is stubborn & follows his ways. We can see some children & students retort to their parents & teachers, even sometimes insult them with actions.
If they grew up in this way, their lives would be in downfall for sure. So parents & teachers should instill these qualities in children. Then they will have blessings & protections in their lives, & also to the societies. The following story in the Saṁyutta Nikāya was good for reflection on this subject.
A Thief of Scent:
A certain monk was dwelling in a certain woodland thicket. When he had returned from his alms round & after the meal, he had a habit. He used to descent into a pond & sniff the scent of lotus flowers there. The female devatā inhabited the woodland thicket concerned his practice, desired his good & to stir up a sense of urgency (saṁvega) in him, & approached him. She reproached him as follow.
The monk sniffed the scent of lotus flowers which had not been given. So this was a factor of theft, & became a thief of scent. The monk responded that he did not take it or damaged it. And only sniffed the scent from a distance. So what was the reason to accuse him as a thief of scent? But there were also others who dug up the lotus stalks & damaged the flowers. They had rough behaviors & why did not she reproach them.
The devatā replied that these people were already rough & fierce, & like a soiled & dirty cloth. So she had nothing to concern for them. But the monk was different. Because he was a person without blemish, & always in quest of purity. Even a small bit of unwholesomeness appeared as big as the cloud.
__ Then the monk accepted her admonition & thanked her for the advice. And requested her to admonish him again in the future whenever she saw such a deed. The deity reflected that this monk might become negligent & would think a deity was looking after his welfare. Therefore, she rejected his request & proposal. And told him that she was not his hired servant. He should know himself what was good for his welfare & the way to a good destination.
The monk in this story was seemed to be a good monk who loved nature & easy to be admonished & compliant. But he still lacked restraint with fragrant flowers. Even it seemed he was attached to it as a habit. For most people take small matters & things as insignificance. But for the wise, sages & noble beings even they take the minor things as important for mental development.
If someone can take care of the small things & for the serious ones not become problematic for them. Therefore the Buddha warned the monks even to see the slightest thing as a fault. Even small problems are more important than the bigger ones. Most of the bigger problems come from, the smaller ones. From nothing and it becomes something. So most of the human problems or social problems are created by human cravings & ignorance.
__ In this story, even an unseen being wanted to help good people. This was not the only story in the Nikāyas. Ven. Channa, who was proud & stubborn & not easy to admonish & teach by other monks. He was born with the bodhisatta on the same day & very close to him. So he was very conceited & not changed his bad behaviors even after admonished by the Buddha.
The Buddha, on the night of his parinibbāna, imposed the brahma punishment on him: he was to be left to his ways without anyone to teach or correct him. This punishment made his life difficult.
So he corrected his conceit & stubbornness & went to see Ven. Ānanda for help. Ven. Ānanda had learned by heart all the discourses of the Buddha that he gave him a suitable discourse, & then Ven. Channa became an arahant. So we can see how much important the quality of compliance. In the Dhammapada, one has to show gratitude to someone who points out our faults.
We should take it as someone shows us the buried treasures in the earth. That is true because most people cannot easily to recognize one’s own mistakes. But easy to see others’ faults. Only by knowing one’s own mistakes that one can have the chance to correct it. The best way is to check your own mistakes & faults very often. So it needs mindfulness. To rely on oneself is better than on others.
__ In helping or teaching others, we also need to be careful. Sometimes it can get into troubles. Importance to know the time, the place, the person involves & how to use words. The following jataka story described these points. Once the bodhisatta was a hermit. One day he crossed the river by boat with other passengers. The boatman was a bad-tempered man. And he never mentioned the boat fee to passengers beforehand. Only after passengers arrived at the other shore & he charged the boat fee. This behavior of his often caused the quarrels with the passengers.
This time also happened the same thing, at first with the passengers. At last, he turned towards the hermit for the fee. The bodhisatta told him that he did not have any money. So gave teaching to him as a fee. The bodhisatta hermit advised the boatman to declare the fee beforehand. And continued to exhort him that should not be angry, the outcome of anger was not good to him, etc. His anger was already arising with the passengers & after what he heard from the hermit made him angrier.
So he beat the bodhisatta on the spot. At that time his wife sent foods for him arrived there. She tried to pull apart her husband from the hermit. This foolish man was so angry that he turned to his wife & kicked her away. Unfortunately, at that time she was pregnant & terminated the pregnancy. He was also arrested & put in jail because the hermit was the king’s teacher. The hermit gave the same teaching to the king & rewarded with a village of 100,000 income tax money. But the bodhisatta rejected the reward.
__ This time the hermit received the blows from the boatman. The qualities of compliance & easy to teach & instruct are very important for worldly & spiritual progress. People want to be peaceful & happy in life should develop it. Parents should take this point seriously. And have to train their children to be obedient & respectful.
These qualities are ingrained in sages & noble beings. To become a good person it needs this quality. Therefore the parents want their children to progress in life & not to be worried about them should put effort to train them. So the Buddha taught; compliance was the highest protection and blessing.