義註對「具備技藝」或工藝並沒有太多說明。它將人分為在家人與出家人兩類。對在家人而言，凡是不傷害他人、不涉及不善法的行業，都是可以從事的。對出家人而言，可做的事情不多；但在大型僧團中，仍有許多事務可以協助。他可依自己的技能幫忙，例如教授法、縫製與染製袈裟、修繕建築物等。
具備技藝也是一個廣大的主題，需要討論與思維。它非常重要，因為它會對人類與自然（人類社會與地球）產生巨大影響。它與知識及教育相關。由於知識廣博，人類的生活方式與技能也多種多樣。錯誤的知識與技能，會使人變得惡劣低下；正確的知識與技能，則會使人變得良善高尚。因此，知識與技能對人類社會及自然有重大影響。我們不應輕忽它，而應認真、謹慎地對待。
生計也建立在技能之上，所以人們運用技能謀生。大多數人的生計無可指責，但也有些並非如此。某些生計與技能十分惡劣而應受譴責，可能對人類造成巨大的傷害與破壞，例如酒類、香菸、毒品、化學武器的毒劑、核武庫等。
如今，人們對金錢的崇拜如此強烈，以致許多原本正當的生計也變得有害於人。為了賺取愈來愈多的金錢、沉溺於感官欲樂，也為了短期利益，這些人採用各種方法增加財富。在農業方面，他們使用農藥與化學藥劑，使食物鏈遭受污染，也使土壤日後無法使用。
政治本身並不骯髒，骯髒的是操弄政治的人。政治的根本目的，是謀求國民與國家的安樂和福祉；從更廣的層面來看，則是謀求整個世界的福祉，也就是全球政治。良好的領導者、領導團隊與政府，對自己的國家和全世界都非常重要。他們是掌握特權的少數人，治理自己的國家與國民。
如果這些人自私、腐敗、缺乏道德，不僅會傷害本國國民與國家，也會對自然造成嚴重影響。人的不道德會導致戰爭、饑荒與疾病，也使火災、豪雨、颱風等自然災害生起。洞悉這些現象的佛陀，曾在若干部經中加以說明；今日我們仍可見到它們發生於世界各地（參見《增支部》AN 4.70〈不法經〉）。
很難單靠投票選出良好的領導者與政府，因為我們並不了解這些人的本性、品格與道德操守。好的領導者不會為權力爭鬥或競逐，也不會貪著權力。由於金錢與權力政治，如今腐敗的領導者與政府比過去更多；佛陀早已在拘薩羅國波斯匿王的十六夢中預示過此事（Jāt. 77; J. i 334–345〈大夢本生〉）。
經濟與世界經濟又如何呢？在金錢、商業與貿易方面，正展開著許多競爭。由於嫉妒與羨慕，國家之間發生了貿易戰。他們（領導者與政治人物）正在傷害其他國家的國民。超級富有的人與一般人或貧窮者之間，也存在極大的差距。百萬富翁與億萬富翁人數很少，屈指可數。
他們如何使用自己的財富？世界上仍有很多貧窮國家。如今，由於污染，自然災害也比過去更多。
他們有沒有運用自己的財富幫助這些人與國家？有沒有與有需要的人和國家分享財富？因此，如何用錢比如何賺錢更重要。如果只知道數錢，最後被金錢埋葬，死後卻什麼也帶不走。現今的人類經濟是過度生產與過度放縱。
世界上仍有很多人食不果腹，無法過著像樣的生活；然而，一些富裕的已開發國家卻只是將資源白白浪費。
人類所能做的最愚蠢之事，就是兩個西方超級強國之間的軍備競賽。他們發展並擁有大量大規模毀滅性武器，這些武器永遠不會為世界帶來和平與穩定。他們花在軍備競賽上的金錢，只是浪費，對雙方都沒有利益。這些金錢本足以養活全世界的人。軍備競賽與大規模毀滅性武器，都是濫用政治、科學與科技的後果。因此，世人的知識與技能，有些良善，有些則非常惡劣，甚至可能使人類走向毀滅。
佛教出家人的技能，總是用在維護佛法與教導在家人等善的方面。這些包括學習、修行與教導。於法善巧，是最好、最高的技能；它引導眾生趨向安樂、和諧、寧靜、幸福以及超越苦的道路。佛陀本身就是最好的榜樣。
佛陀的某些上首弟子與大弟子，也善於說法，例如舍利弗尊者、富樓那彌多羅尼子尊者、摩訶迦旃延尊者、鳩摩羅迦葉尊者、阿難尊者等。佛陀讚歎法為最上的施、最上的味與最上的樂：「法施勝諸施，法味勝諸味，法樂勝諸樂。」
因此，對人類最佳的服務，是應用所學的法之知識，並善巧於法。其他世間的知識、學問與技能，可能帶來利益，也可能造成有害的後果；這些都可從社會、環境與自然中看到。
對人類最佳的貢獻之一，是善而有道德的教育；它比任何其他世俗服務都更好，因為它能使人的生活由惡轉善，並進一步變得更好。其他服務只能暫時解決問題，永遠不能根治有關的人與事。
藉由觀察與思維當今的世界事務和局勢，我們可以很清楚地了解，為何許多人類問題與自然問題從未解決，甚至愈來愈惡化。我們沒有適當的教育，而且大多數人都在崇拜貪、瞋、癡這三位一體的神，以它們為皈依，成為它們的忠實信徒。因此，一切問題由此而生。
巴利語 "sippa" 是指手工藝。緬甸語 "sippan"（似乎源自這個巴利語）是指科學。因此，它包括一切世俗技能。在當今世界，這是一個非常廣泛的主題，對物質進步與發展十分重要。如果某種技能傷害人類與環境，它便毫無用處，也不是一項吉祥。技能必須造福人類與自然。因此，藝術、科學（包括科技）等任何技能，都必須有助於人類的幸福與福祉；否則就會帶來有害的後果。
在《小部》的《餓鬼事》中，有一個有趣的故事可以支持這一點。〔"DhA. ii, 71f; Pv. iv. 16; PvA. 283f"（《餓鬼事義註》"iv. 16: 282–286"；原文："N ii. 68–73"）〕波羅奈城有一個擅長擲石子的人。他能將石子擲向樹葉，製作出各種不同的圖案，並以此謀生。有一天，波羅奈王來到這個地方，看見了他的技藝，便邀請他到王宮。國王有一位非常多言的婆羅門師長，所以想給他一個教訓。國王與擲石者安排好一切，讓擲石者藏在國王身後的帷幕內。國王召來婆羅門師長，而他便滔滔不絕地說起話來。
只要婆羅門一張口說話，擲石者就擲出一粒山羊糞；每當他試圖開口，山羊糞便直接飛入他的嘴裡。就這樣，婆羅門師長改掉了多言的習氣。國王賞給擲石者十四個村莊作為獎賞。這個人把技藝傳給他人，他的一名僕從也從他那裡學會了這項技藝。那名僕從掌握技藝後，想試試自己的本事，便前往恆河。
一位名叫蘇內塔的獨覺佛當時住在河邊，正在修定。這個愚人由於愚癡，決定拿這位獨覺佛來試驗自己的技藝。他把一顆石子擲向獨覺佛的右耳，石子穿過頭部，從左耳穿出。獨覺佛因傷而般涅槃。人們知道發生了什麼事以後，十分憤怒，便殺死了這個人。他死後投生地獄。從地獄中脫離後，在喬達摩佛時期，他成了王舍城附近的一隻餓鬼。由於所造重業的果報，這隻餓鬼的頭同時遭到多把鐵鎚擊打。
他倒地後，鐵鎚便消失；一站起來，鐵鎚又再出現，擊打他的頭。這隻餓鬼就這樣不斷受苦。業果與業力不可思議。因此，任何人都不應運用自己的技能傷害他人或自然；由此帶來的苦果，是難以想像的。
這裡所說的技藝，包括各種技能，如政治、經濟、各類藝術與科學、科技等。如果運用它們只是為了權力與金錢，就如同舔食刀鋒上的蜂蜜。
8. Having skills
__ The Pali-sippa is handicrafts. The Burmese word sippan (It seemed to come from this Pali word) is sciences. Therefore it includes all worldly skills. It will be a very wide subject in today world. It is important for material progress and development. If harmful to humans and environments and become useless and no blessings. It must benefit to humans and nature. So any skill in arts and sciences( with technology) must support the happiness and welfare of human beings. If not, it will have detrimental consequences.
In the Khuddaka Nikāya, Peta Vutthu-ghost stories, there was an interesting story that supports this point. In Baranasi City, there was a man who had the skill of throwing stones. He could make many different types of the picture by throwing stones on tree leaves. He made his living in this way. One day the king of Baranasi came to this place and saw his skill. He invited this man into his palace. The king had a brahmin teacher who was very talkative. Therefore he wanted to teach him a lesson. The king and the stone thrower arranged for it. He was hiding inside the curtain behind the king. The king summoned the brahmin teacher, and he was talking non-stop.
So the stone thrower threw a pallet of goat shit as soon as the brahmin opened his mouth to talk. It went straight into his mouth every time he tried to speak. In this way, the brahmin teacher corrected his talkativeness. The King gave 14 villages to the stone thrower as prize money. This man taught his skill to others. One of his servants learned this skill from him. After the man mastered it, he wanted to test his skill and went to the Ganges River.
__ A Pacceka-buddha named Sumitta was staying near the river. At that time he was in meditation. This foolish man out of delusion decided to test his skill on the Pacceka-buddha. He threw a stone at his right ear, and it went through and came out from the left ear. With the injury, the Pacceka-buddha passed away. When people knew what was happening and became very angry and killed this man. After he died and was born in hell. After he released from hell and at the time of Buddha, Gautama became a ghost near Rajagaha. Because of the result of his heavy kamma, this ghost’s head was struck with many iron hammers at the same time.
After he fell to the ground and the hammers disappeared. As soon as he got up again, the hammers appeared and struck his head again. And this way the ghost suffered continuously. The result and power of kamma were unthinkable. Therefore anyone should not use his or her skills to harm people or nature, and the outcome of suffering is unthinkable. Here skills mean all kinds of skill, including in politics, economics, any types of arts and sciences, and technologies, etc. If for power and money only, it is like licking the honey on the tip of the razor blade.
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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9. 精通律儀 ｜ Well mastered disciplines
義註提到在家人與出家人對律儀的善巧。在家人的律儀，是遠離十不善業道並修習十善業道；這些將在下文說明。善受此等訓練的人具有吉祥，因為他不會陷入煩惱，並能藉由奉行優良的行為準則，在今生與來世獲得安樂幸福。出家人的律儀則有更詳盡、更微細的修習，包括遵守僧團戒律以及四遍淨戒：別解脫律儀戒、根律儀戒、活命遍淨戒，以及省察衣、食、住處、醫藥四資具而受用的資具依止戒。這些是成就世間與出世間安樂的因。
關於吉祥問題的背景故事，起初是人類彼此討論與爭辯，後來傳至諸天，乃至梵天。這表示人類的問題也與他們有關；各類眾生彼此相連、互有關係。佛陀也曾在經中提到這一點。人間宛如一座供人暫時轉乘的國際機場。諸天觀察世間的人類，期望人們造作善業，死後投生他們的天界。因此，吉祥的問題與一切眾生都有關。
雖然義註區分了在家人與出家人的行持，二者仍彼此交織。出家人的行持比在家人的更為微細。心靈修行的進程，是由粗顯的層次發展至微細的層次。因此，在家人不應停留在粗顯層次（參見「多聞」一篇中，伽韋西居士與五百名弟子的故事，《增支部》AN 5.180〈伽韋西經〉）。
巴利語 "vinaya" 意指戒律或紀律，是涵蓋人類社會各層面的廣大主題，包括規則、規章與法律等。沒有這些，政府便不能正常運作或治理；各行各業的人也不能和諧、和平、幸福地生活。人類各領域的進步與發展都有賴於紀律。若不遵守紀律，人便會失去約束，各自依欲望與自私行事，使國家和社會陷入混亂；人也會變得粗魯、缺乏教養而不負責任。今日兒童與青少年的問題中，便可看見這些現象。
反政府示威往往演變成暴力，造成財物損毀與人命傷亡。暴力出現在社會的許多層面，從家庭直到國際層面。這些不幸都源於缺少道德標準、道德價值與道德紀律；由此可知，現代教育制度出了問題。從中國數千年的歷史直到近代，都能學到這些教訓。
周朝是中國歷史上延續最久的朝代，歷時八百餘年；這是由於當時的道德標準與價值，而它們又是道德教育與道德紀律的成果。從平民到王子、皇帝，所有人都必須接受這些規範的訓練並加以遵守。教育從家庭生活開始，以中國古代聖賢與智者的教導培育人民。
若看毛澤東時代的文化大革命，情況恰好相反。青年與兒童受到錯誤教導、見解與思想的灌輸，企圖摧毀延續數千年的古老文化與文明。他們把父母、老師視同罪犯，批評、咒罵、毆打、折磨這些恩人，像對待奴隸一樣；又把沿用數千年的漢字改成失去意義的字形。中文及其文字是富有智慧的語言，蘊含深邃的哲理、自然法則與智慧；改成簡化形式，便會成為失去意義、僵化的語言。
例如，從原本的「愛」字中拿掉表示「心」的部分，簡化後的「爱」便沒有了心。沒有心的愛是什麼意思？［沒有心的愛就成了欲望。］
這也許正象徵現代人類，因為人們對同類、動物與自然作出許多暴力、殘酷之事。這究竟是愛，還是欲望？愛導向同情、和平與和諧；欲望則導向暴力、殘酷與自私。
讓我們思維一些出家人的律儀，看看在家人能從中獲得什麼利益。出家人的戒律與規則收錄於三冊律藏文獻中。對在家人而言，則有十不善業道與十善業道。它們教導人們什麼不應做，以及什麼應當奉行；其基礎是五戒，再加上三種意業。
出家人也有關於活命遍淨的規則，這對在家人同樣重要。出家人與在家人的生活方式不同，生計方面的事務也有差異。基本原則是不傷害其他人與動物；這也與五戒中所禁止的行為相關，例如經商欺詐、為食用而殺生、販售酒類與毒品等。出家人的另一項學處，是省察四資具的用途，或以正確的意向受用；在家人日常使用物品時，也應如此省察。出家人的必需品非常有限；在家人的世間物品則繁多，因而會大幅增加不滿足、渴愛與執取。不滿足、渴愛與執取愈多，苦也愈多；反之亦然。
最好的省察方式，是把事物（有情與無情）視為界、無我而不淨；泰國的出家人與在家佛教徒誦念、省察時會採用這種方法。它能培養慧根，使我們如實看待事物，不致迷失其中。例如，我們可以用這種方式省察自己的伴侶。如今人類如此沉迷於性欲，以致各種欲邪行日益增加，如不自然的性行為、違法的性行為等。
如果把身體由內向外翻出來看，任何人都會對它感到厭惡。由身體九孔流出的東西，既難看又有臭味。不滿足、渴愛以及對事物（有情與無情）的執取，造成許多人類問題，也影響自然。因此佛陀說，苦源自渴愛（"taṇhā"，並涉及無明 "avijjā"）。
此外，還有不少關於威儀、食物處理、說法及其他事項的細則。端莊優雅的威儀對出家人非常重要，能深深影響在家眾：使尚未對三寶（佛、法、僧）生起信心的人建立信心，使已有信心的人信心增長。無論出家人或在家人，若舉止端莊、安詳而有禮，都能贏得人心。有一個關於舍利弗的有趣故事，說明他如何遇見第一位老師並證得預流果。一天早晨，他遇見正在托鉢的阿說示尊者。阿說示尊者的威儀端莊、安詳而有禮，舍利弗認為他必定已有修證，於是跟隨其後請求教導。聽聞短短幾句法義後，舍利弗便證得預流果。
佛陀本人出身於高貴的剎帝利家族，毫無疑問具足良好威儀。
戒律就是紀律，並非只有佛教出家人才應具備；一切人類社會都必須有紀律。人類只有遵循並實踐它，才能進步與發展。對紀律的了解與實踐，必須從家庭生活開始，再擴展至社會各層面；在家庭中，必須教導、訓練孩子。在家人的律儀是遠離十不善業道，並修習十善業道。
十不善業道：
1. 殺生
2. 不與取
3. 欲邪行
4. 妄語
5. 離間語
6. 粗惡語
7. 綺語
8. 貪欲
9. 恚
10. 邪見（此處指不相信業的法則）。
［註：有人可能會問，使用麻醉品——即毒品與酒——又如何？這已包括在第 3 項之中。］
十善業道：
1. 不殺生，並關懷一切生命的福祉。
2. 不取未經給予之物。
3. 不行欲邪行。
4. 不妄語，不為任何利益而明知故說虛妄之語。
5. 不說離間語；調和不和者，鼓勵和合者，說促進和合的話。
6. 不說粗惡語，而說柔和、有禮、悅耳的話。
7. 不說綺語；適時、如實地說有益、適度而有意義的話。
8. 無貪欲。
9. 無瞋恚，心念：「願這些眾生遠離仇恨與瞋恚，安樂生活而無苦惱。」
10. 具正見，例如了解布施與供養並非沒有果報，善業與不善業各有其果；也就是相信因果與業的法則。
人活著時會造作三類行為（業），即意業、語業與身業；這一切都涵攝於十不善業道與十善業道。因此，它們極為重要。如果想過著遠離十不善業道的生活，就必須遵守律儀；法律規範也是一種紀律。
所以，紀律是一個範圍極廣的主題，從世俗事務直到心靈修行都包括在內。人類的墮落與進步都與紀律有關。世上許多問題與痛苦，都源自缺乏紀律的人。因此，紀律在根本上極為重要；我們可以從一個國家及其人民的紀律水準來評量他們。
人們為何沒有紀律？因為有些人未曾接受道德紀律以及如何成為真正之人的正確教育，也沒有在有紀律的環境中成長。我們往往忽略，甚至不知道，以紀律養育孩子有多重要。因此，各種良善品格都必須從幼年開始訓練、培養。
若缺少適當的教育與訓練，又帶著自幼養成的惡習與不良行為長大，最後便會成為不道德的人。這就像一張白色畫布與一塊柔軟的泥土：可以在畫布上畫出任何圖案、塗上各種顏色，也可以把軟泥塑成任何形象；泥土一旦堅硬乾燥，就不能如此。今日人們不重視紀律，也不認真訓練孩子，反而任由各種媒體教導、訓練他們。
因此，孩子在家中難以教導，在學校也難以管教；年輕人也顯露出不敬父母、老師的跡象。觀察今日人類社會，便會看見衰敗的徵兆。我們年輕時，從未見過孩子在父母或老師教導時頂嘴。
如今甚至會聽到父母、老師遭毆打乃至殺害的新聞。只有透過教育與訓練，才能培養出良好的孩子與公民；不能任由他們在缺乏紀律與道德標準的情況下自行其是。沒有這些基礎，家庭、社會與國家都不會安定；今日世界各地的情況足以證明這一點。
如今，我們常聽見民主、人權、平等等美好的詞語。我們是否正確、明智地運用它們？並沒有。多數時候，人們只是把它們當成空話，甚至藉此製造更多問題與混亂。缺少紀律與道德標準，這些詞不但流於空洞，還會在家庭、社會與國家中造成不安、混亂、問題與暴力。
二十一世紀的世界各地都可看見這些情形。例如，富有的超級大國可以擁有大規模毀滅性武器，卻不准另一個小國擁有或保留；大國可以干涉、入侵小國，其他國家若有同樣行為，卻被視為不可接受。有些人又宣揚、保護欲邪行。美國槍械法規的不善之處，每年導致許多人死亡，也是很好的例子。這些算是人權嗎？對現代某些理念，還有許多值得討論、思惟之處。
改正與療治之道，不是鼓勵、保護不善之事，也不只是施以懲罰，而是教育人並改變人心。只有正確、適當的教育才能解決這些問題。錯誤運用上述理念，不只在政治、經濟、媒體等方面製造問題，也會蔓延至家庭與學校，使今日的兒童和青年不能朝正確方向受到教導、訓練與引導。因此，這些美好的詞語只應運用於善而有益之事。
這與核能一樣。若明智使用，便能幫助人類進步；若不當或不智地使用，便會給人類帶來毀滅。同樣地，留心有知識、聰慧、明智而高尚者（例如老師與父母）的勸誡，也非常重要。有一則本生故事說明這一點。菩薩在某一過去世曾是一位國王；後來生起悚懼（saṁvega），捨離世間，成為一位隱士。
另一位國王，也就是阿難尊者的前世，聽到這個消息後也出家成為隱士。後來兩人在森林相遇，便同住一處。一天，他們外出托鉢，把食物帶回森林。阿難前世的隱士取出先前儲存的一袋鹽，放入食物中。
菩薩看見後便勸誡他：「你已捨棄王位與整個國家，如今卻執著這些鹽，並不合宜。」
他反駁道：「你也捨棄王位來此修行；你責備別人並不好。」
菩薩回答說：「我提醒你的話是明智的，因此，我沒有錯。」
阿難又說：「如果你說的話人們不喜歡，那就是錯的。」
最後，菩薩向他解釋，他必須說有益且適當的話。否則，就像一頭盲目的野水牛在最密的森林中盲目地四處走動，遭遇痛苦。然後阿難意識到自己的錯誤。
因此，以熱忱、樂意而順從的態度，留心父母與老師的教誨，極為重要。當今社會中，許多年輕人在家庭生活與學校裡都缺少這些品質。因此，精通律儀是一種吉祥與護佑。
9. Well mastered disciplines
__ Vinaya is disciplined and not only Buddhist Monks should have it. All human societies must have it. Only following and practicing it that human beings can have progress and development. For understanding and practicing has to be begun in family life and spreading into all parts of society. Starting from the family life have to teach and train the children. Laypeople disciplines are: to avoid the ten unwholesome courses of action; and to develop the ten wholesome courses of action. The ten unwholesome courses of action:
(1) Destruction of life
(2) Taking what belongs to others
(3) Sexual misconduct
(4) Lying
(5) Malicious speech
(6) Harsh language
(7) Frivolous talk
(8) Covetousness
(9) Ill-will
(10) Wrong view( Here not believe in the law of kamma)
(Note: Someone can ask, what about using intoxicants-i.e., drugs and alcohols? This is including in number ③).
The ten wholesome courses of action:
(1) To avoid the destruction of life and be anxious for the welfare of all lives.
(2) To avoid taking what belongs to others.
(3) To avoid Sexual misconduct
(4) To avoid lying, knowingly speaking a lie for the sake of any advantage
(5) To avoid malicious speech, to unit the discordant, to encourage the united, and to utter speech that makes for harmony.
(6) To avoid harsh language and speak gentle, courteous, and agreeable words.
(7) To avoid frivolous talk; to speak at the right time, by facts, what is useful, moderate, and full of sense.
(8) To be without covetousness
(9) To be free from ill-will, thinking; “May these beings are free from hatred and ill-will and will lead a happy life free from trouble.” etc.
(10) To possess the right view, such as gifts and offerings are not fruitless, and there are results of wholesome and unwholesome actions. That is believing in the cause and effect of the law of kamma.
When human beings are alive and living with three types of action(kamma); i.e., mental, verbal, and bodily actions. All are including in the ten unwholesome and ten wholesome actions. Therefore these are very important. If we want to live our lives free from the courses of 10 unwholesome action and have to follow the disciplines. The rules of law are also discipline.
So disciplines are a very wide range of subject. It includes worldly affairs to spiritual matters. Human degeneration and progress are connecting with disciplines. In the world, many problems and sufferings arise from humans without disciplines. Therefore disciplines are fundamentally important. We can justify a nation and people by its standards of discipline.
Why people have no discipline? Because some people do not have the proper education on moral disciplines and how to become a human. They did not bring up or grow up with disciplines. Usually, we overlook or even do not know the importance of how to bring up children with discipline. So every type of goodness must be trained and developed at an early age.
Without proper education and training on disciplines and grew up with bad habits and behaviors. And then becomes an immoral person. It is like a white sheet of canvas and a piece of soft clay. You can draw any picture and put other colors on it. You can model with the soft clay into any image, but with the hard and dry clay, it cannot be. Nowadays, people never take care or seriousness on disciplines and train children. Instead, they let all sorts of media to teach and train their children.
Therefore it at homes children are difficult to teach and at school so difficult to discipline them. There are also signs of disrespectful to parents and teachers by youngsters. If you look at the present-day human societies will see the signs of the decadence. With a proper comparison with the Chinese Virtue Standards - Di-Gi-Gui will see the negative sides of societies. When we were young never seen youngsters retorted to the parents and teachers when they taught them.
Nowadays we even heard the news of beating and killing them. We can get good children and citizens only by educating and training. We cannot let them go their ways without disciplines and moral standards of the period. Without these foundations, no family, society, and country will stable. We can justify this point with current situations around the world.
__ Nowadays, we heard a lot of very nice words on democracy, human right, equality, etc. Do we use them rightly and wisely? No, it is not. Mostly we use it as empty words and even create more problems and chaos. Without disciplines and moral standards not only become empty words but also create instability, chaos, problems, and violence, etc. in family, society, and the country.
We can see all these things going on in this 21st century around the world. E.g., a rich superpower can have a weapon of mass destruction, but another small country cannot have it or keep it. This country can interfere and invade a small country. But if another country does the same thing is unacceptable. There are promoting and protecting sexual misconducts. Are these human right? There are a lot have to say and contemplate on some of the modern-day philosophies.
The ways of correcting and cure are not promoting and protecting unwholesome matters and also not by punishments. To educate and change people mind. Only with proper and right education can solve all these problems. Using these philosophies wrongly are not only create problems in politics, economics, media, etc. but it is also spreading into family life and schools. Therefore, nowadays, children and youngsters are cannot be taught, trained, and controlled them in the right directions.
So these nice words are should only be used in good and wholesome matters. It is the same as a nuclear power. If you use it wisely and will help the human race in progress. If you use it improperly and unwisely, it brings destruction to humans. It is also very important to take heed of someone's admonishing who has the knowledge, intelligence, wise and noble. (e. g. teachers and parents). There was a jataka story demonstrating this point. In one of his past lives, the Bodhisatta was a king. Later he had the sense of urgency (saṁvega) and renounced the world and became an ascetic.
Another king who was the past life of Ven. Ānada heard this news and also became an ascetic. Later they met each other in the forest and stayed together. One day they went for alms round and took back their foods to the forest. Ānanda took out the salt bag which he has stored before and put it into his foods. The Bodhisatta saw it and admonished him. He said to him; “You have been renounced the kingship and the whole country. It's not proper and inappropriate for clinging to this salt. Ānanda retorted; “You also renounced your kingship and came here for practice. It's not good for you to admonish others.”
The Bodhisatta replied; “What I have reminded you is sensible. Therefore I am not wrong.” Ānanda remarked again; “If you say something people don't like, then it is wrong.” At last, the Bodhisatta explained to him that he had to say something beneficial and appropriate. If not, it was like a blind wild buffalo moving around blindly in the thick forest and encountered suffering. Then Ānanda became aware of his own mistake.
Therefore it is very important to take heed of admonitions from parents and teachers with eagerness, willingness, and compliance. Today in societies a lot of youngsters have problems in family life and schools is lacking in these qualities. Therefore well-mastered discipline is a blessing and protection.
關於吉祥問題的背景故事，起初是人類彼此討論與爭辯，後來傳至諸天，乃至梵天。這表示人類的問題也與他們有關；各類眾生彼此相連、互有關係。佛陀也曾在經中提到這一點。人間宛如一座供人暫時轉乘的國際機場。諸天觀察世間的人類，期望人們造作善業，死後投生他們的天界。因此，吉祥的問題與一切眾生都有關。
雖然義註區分了在家人與出家人的行持，二者仍彼此交織。出家人的行持比在家人的更為微細。心靈修行的進程，是由粗顯的層次發展至微細的層次。因此，在家人不應停留在粗顯層次（參見「多聞」一篇中，伽韋西居士與五百名弟子的故事，《增支部》AN 5.180〈伽韋西經〉）。
巴利語 "vinaya" 意指戒律或紀律，是涵蓋人類社會各層面的廣大主題，包括規則、規章與法律等。沒有這些，政府便不能正常運作或治理；各行各業的人也不能和諧、和平、幸福地生活。人類各領域的進步與發展都有賴於紀律。若不遵守紀律，人便會失去約束，各自依欲望與自私行事，使國家和社會陷入混亂；人也會變得粗魯、缺乏教養而不負責任。今日兒童與青少年的問題中，便可看見這些現象。
反政府示威往往演變成暴力，造成財物損毀與人命傷亡。暴力出現在社會的許多層面，從家庭直到國際層面。這些不幸都源於缺少道德標準、道德價值與道德紀律；由此可知，現代教育制度出了問題。從中國數千年的歷史直到近代，都能學到這些教訓。
周朝是中國歷史上延續最久的朝代，歷時八百餘年；這是由於當時的道德標準與價值，而它們又是道德教育與道德紀律的成果。從平民到王子、皇帝，所有人都必須接受這些規範的訓練並加以遵守。教育從家庭生活開始，以中國古代聖賢與智者的教導培育人民。
若看毛澤東時代的文化大革命，情況恰好相反。青年與兒童受到錯誤教導、見解與思想的灌輸，企圖摧毀延續數千年的古老文化與文明。他們把父母、老師視同罪犯，批評、咒罵、毆打、折磨這些恩人，像對待奴隸一樣；又把沿用數千年的漢字改成失去意義的字形。中文及其文字是富有智慧的語言，蘊含深邃的哲理、自然法則與智慧；改成簡化形式，便會成為失去意義、僵化的語言。
例如，從原本的「愛」字中拿掉表示「心」的部分，簡化後的「爱」便沒有了心。沒有心的愛是什麼意思？［沒有心的愛就成了欲望。］
這也許正象徵現代人類，因為人們對同類、動物與自然作出許多暴力、殘酷之事。這究竟是愛，還是欲望？愛導向同情、和平與和諧；欲望則導向暴力、殘酷與自私。
讓我們思維一些出家人的律儀，看看在家人能從中獲得什麼利益。出家人的戒律與規則收錄於三冊律藏文獻中。對在家人而言，則有十不善業道與十善業道。它們教導人們什麼不應做，以及什麼應當奉行；其基礎是五戒，再加上三種意業。
出家人也有關於活命遍淨的規則，這對在家人同樣重要。出家人與在家人的生活方式不同，生計方面的事務也有差異。基本原則是不傷害其他人與動物；這也與五戒中所禁止的行為相關，例如經商欺詐、為食用而殺生、販售酒類與毒品等。出家人的另一項學處，是省察四資具的用途，或以正確的意向受用；在家人日常使用物品時，也應如此省察。出家人的必需品非常有限；在家人的世間物品則繁多，因而會大幅增加不滿足、渴愛與執取。不滿足、渴愛與執取愈多，苦也愈多；反之亦然。
最好的省察方式，是把事物（有情與無情）視為界、無我而不淨；泰國的出家人與在家佛教徒誦念、省察時會採用這種方法。它能培養慧根，使我們如實看待事物，不致迷失其中。例如，我們可以用這種方式省察自己的伴侶。如今人類如此沉迷於性欲，以致各種欲邪行日益增加，如不自然的性行為、違法的性行為等。
如果把身體由內向外翻出來看，任何人都會對它感到厭惡。由身體九孔流出的東西，既難看又有臭味。不滿足、渴愛以及對事物（有情與無情）的執取，造成許多人類問題，也影響自然。因此佛陀說，苦源自渴愛（"taṇhā"，並涉及無明 "avijjā"）。
此外，還有不少關於威儀、食物處理、說法及其他事項的細則。端莊優雅的威儀對出家人非常重要，能深深影響在家眾：使尚未對三寶（佛、法、僧）生起信心的人建立信心，使已有信心的人信心增長。無論出家人或在家人，若舉止端莊、安詳而有禮，都能贏得人心。有一個關於舍利弗的有趣故事，說明他如何遇見第一位老師並證得預流果。一天早晨，他遇見正在托鉢的阿說示尊者。阿說示尊者的威儀端莊、安詳而有禮，舍利弗認為他必定已有修證，於是跟隨其後請求教導。聽聞短短幾句法義後，舍利弗便證得預流果。
佛陀本人出身於高貴的剎帝利家族，毫無疑問具足良好威儀。
戒律就是紀律，並非只有佛教出家人才應具備；一切人類社會都必須有紀律。人類只有遵循並實踐它，才能進步與發展。對紀律的了解與實踐，必須從家庭生活開始，再擴展至社會各層面；在家庭中，必須教導、訓練孩子。在家人的律儀是遠離十不善業道，並修習十善業道。
十不善業道：
1. 殺生
2. 不與取
3. 欲邪行
4. 妄語
5. 離間語
6. 粗惡語
7. 綺語
8. 貪欲
9. 恚
10. 邪見（此處指不相信業的法則）。
［註：有人可能會問，使用麻醉品——即毒品與酒——又如何？這已包括在第 3 項之中。］
十善業道：
1. 不殺生，並關懷一切生命的福祉。
2. 不取未經給予之物。
3. 不行欲邪行。
4. 不妄語，不為任何利益而明知故說虛妄之語。
5. 不說離間語；調和不和者，鼓勵和合者，說促進和合的話。
6. 不說粗惡語，而說柔和、有禮、悅耳的話。
7. 不說綺語；適時、如實地說有益、適度而有意義的話。
8. 無貪欲。
9. 無瞋恚，心念：「願這些眾生遠離仇恨與瞋恚，安樂生活而無苦惱。」
10. 具正見，例如了解布施與供養並非沒有果報，善業與不善業各有其果；也就是相信因果與業的法則。
人活著時會造作三類行為（業），即意業、語業與身業；這一切都涵攝於十不善業道與十善業道。因此，它們極為重要。如果想過著遠離十不善業道的生活，就必須遵守律儀；法律規範也是一種紀律。
所以，紀律是一個範圍極廣的主題，從世俗事務直到心靈修行都包括在內。人類的墮落與進步都與紀律有關。世上許多問題與痛苦，都源自缺乏紀律的人。因此，紀律在根本上極為重要；我們可以從一個國家及其人民的紀律水準來評量他們。
人們為何沒有紀律？因為有些人未曾接受道德紀律以及如何成為真正之人的正確教育，也沒有在有紀律的環境中成長。我們往往忽略，甚至不知道，以紀律養育孩子有多重要。因此，各種良善品格都必須從幼年開始訓練、培養。
若缺少適當的教育與訓練，又帶著自幼養成的惡習與不良行為長大，最後便會成為不道德的人。這就像一張白色畫布與一塊柔軟的泥土：可以在畫布上畫出任何圖案、塗上各種顏色，也可以把軟泥塑成任何形象；泥土一旦堅硬乾燥，就不能如此。今日人們不重視紀律，也不認真訓練孩子，反而任由各種媒體教導、訓練他們。
因此，孩子在家中難以教導，在學校也難以管教；年輕人也顯露出不敬父母、老師的跡象。觀察今日人類社會，便會看見衰敗的徵兆。我們年輕時，從未見過孩子在父母或老師教導時頂嘴。
如今甚至會聽到父母、老師遭毆打乃至殺害的新聞。只有透過教育與訓練，才能培養出良好的孩子與公民；不能任由他們在缺乏紀律與道德標準的情況下自行其是。沒有這些基礎，家庭、社會與國家都不會安定；今日世界各地的情況足以證明這一點。
如今，我們常聽見民主、人權、平等等美好的詞語。我們是否正確、明智地運用它們？並沒有。多數時候，人們只是把它們當成空話，甚至藉此製造更多問題與混亂。缺少紀律與道德標準，這些詞不但流於空洞，還會在家庭、社會與國家中造成不安、混亂、問題與暴力。
二十一世紀的世界各地都可看見這些情形。例如，富有的超級大國可以擁有大規模毀滅性武器，卻不准另一個小國擁有或保留；大國可以干涉、入侵小國，其他國家若有同樣行為，卻被視為不可接受。有些人又宣揚、保護欲邪行。美國槍械法規的不善之處，每年導致許多人死亡，也是很好的例子。這些算是人權嗎？對現代某些理念，還有許多值得討論、思惟之處。
改正與療治之道，不是鼓勵、保護不善之事，也不只是施以懲罰，而是教育人並改變人心。只有正確、適當的教育才能解決這些問題。錯誤運用上述理念，不只在政治、經濟、媒體等方面製造問題，也會蔓延至家庭與學校，使今日的兒童和青年不能朝正確方向受到教導、訓練與引導。因此，這些美好的詞語只應運用於善而有益之事。
這與核能一樣。若明智使用，便能幫助人類進步；若不當或不智地使用，便會給人類帶來毀滅。同樣地，留心有知識、聰慧、明智而高尚者（例如老師與父母）的勸誡，也非常重要。有一則本生故事說明這一點。菩薩在某一過去世曾是一位國王；後來生起悚懼（saṁvega），捨離世間，成為一位隱士。
另一位國王，也就是阿難尊者的前世，聽到這個消息後也出家成為隱士。後來兩人在森林相遇，便同住一處。一天，他們外出托鉢，把食物帶回森林。阿難前世的隱士取出先前儲存的一袋鹽，放入食物中。
菩薩看見後便勸誡他：「你已捨棄王位與整個國家，如今卻執著這些鹽，並不合宜。」
他反駁道：「你也捨棄王位來此修行；你責備別人並不好。」
菩薩回答說：「我提醒你的話是明智的，因此，我沒有錯。」
阿難又說：「如果你說的話人們不喜歡，那就是錯的。」
最後，菩薩向他解釋，他必須說有益且適當的話。否則，就像一頭盲目的野水牛在最密的森林中盲目地四處走動，遭遇痛苦。然後阿難意識到自己的錯誤。
因此，以熱忱、樂意而順從的態度，留心父母與老師的教誨，極為重要。當今社會中，許多年輕人在家庭生活與學校裡都缺少這些品質。因此，精通律儀是一種吉祥與護佑。
9. Well mastered disciplines
__ Vinaya is disciplined and not only Buddhist Monks should have it. All human societies must have it. Only following and practicing it that human beings can have progress and development. For understanding and practicing has to be begun in family life and spreading into all parts of society. Starting from the family life have to teach and train the children. Laypeople disciplines are: to avoid the ten unwholesome courses of action; and to develop the ten wholesome courses of action. The ten unwholesome courses of action:
(1) Destruction of life
(2) Taking what belongs to others
(3) Sexual misconduct
(4) Lying
(5) Malicious speech
(6) Harsh language
(7) Frivolous talk
(8) Covetousness
(9) Ill-will
(10) Wrong view( Here not believe in the law of kamma)
(Note: Someone can ask, what about using intoxicants-i.e., drugs and alcohols? This is including in number ③).
The ten wholesome courses of action:
(1) To avoid the destruction of life and be anxious for the welfare of all lives.
(2) To avoid taking what belongs to others.
(3) To avoid Sexual misconduct
(4) To avoid lying, knowingly speaking a lie for the sake of any advantage
(5) To avoid malicious speech, to unit the discordant, to encourage the united, and to utter speech that makes for harmony.
(6) To avoid harsh language and speak gentle, courteous, and agreeable words.
(7) To avoid frivolous talk; to speak at the right time, by facts, what is useful, moderate, and full of sense.
(8) To be without covetousness
(9) To be free from ill-will, thinking; “May these beings are free from hatred and ill-will and will lead a happy life free from trouble.” etc.
(10) To possess the right view, such as gifts and offerings are not fruitless, and there are results of wholesome and unwholesome actions. That is believing in the cause and effect of the law of kamma.
When human beings are alive and living with three types of action(kamma); i.e., mental, verbal, and bodily actions. All are including in the ten unwholesome and ten wholesome actions. Therefore these are very important. If we want to live our lives free from the courses of 10 unwholesome action and have to follow the disciplines. The rules of law are also discipline.
So disciplines are a very wide range of subject. It includes worldly affairs to spiritual matters. Human degeneration and progress are connecting with disciplines. In the world, many problems and sufferings arise from humans without disciplines. Therefore disciplines are fundamentally important. We can justify a nation and people by its standards of discipline.
Why people have no discipline? Because some people do not have the proper education on moral disciplines and how to become a human. They did not bring up or grow up with disciplines. Usually, we overlook or even do not know the importance of how to bring up children with discipline. So every type of goodness must be trained and developed at an early age.
Without proper education and training on disciplines and grew up with bad habits and behaviors. And then becomes an immoral person. It is like a white sheet of canvas and a piece of soft clay. You can draw any picture and put other colors on it. You can model with the soft clay into any image, but with the hard and dry clay, it cannot be. Nowadays, people never take care or seriousness on disciplines and train children. Instead, they let all sorts of media to teach and train their children.
Therefore it at homes children are difficult to teach and at school so difficult to discipline them. There are also signs of disrespectful to parents and teachers by youngsters. If you look at the present-day human societies will see the signs of the decadence. With a proper comparison with the Chinese Virtue Standards - Di-Gi-Gui will see the negative sides of societies. When we were young never seen youngsters retorted to the parents and teachers when they taught them.
Nowadays we even heard the news of beating and killing them. We can get good children and citizens only by educating and training. We cannot let them go their ways without disciplines and moral standards of the period. Without these foundations, no family, society, and country will stable. We can justify this point with current situations around the world.
__ Nowadays, we heard a lot of very nice words on democracy, human right, equality, etc. Do we use them rightly and wisely? No, it is not. Mostly we use it as empty words and even create more problems and chaos. Without disciplines and moral standards not only become empty words but also create instability, chaos, problems, and violence, etc. in family, society, and the country.
We can see all these things going on in this 21st century around the world. E.g., a rich superpower can have a weapon of mass destruction, but another small country cannot have it or keep it. This country can interfere and invade a small country. But if another country does the same thing is unacceptable. There are promoting and protecting sexual misconducts. Are these human right? There are a lot have to say and contemplate on some of the modern-day philosophies.
The ways of correcting and cure are not promoting and protecting unwholesome matters and also not by punishments. To educate and change people mind. Only with proper and right education can solve all these problems. Using these philosophies wrongly are not only create problems in politics, economics, media, etc. but it is also spreading into family life and schools. Therefore, nowadays, children and youngsters are cannot be taught, trained, and controlled them in the right directions.
So these nice words are should only be used in good and wholesome matters. It is the same as a nuclear power. If you use it wisely and will help the human race in progress. If you use it improperly and unwisely, it brings destruction to humans. It is also very important to take heed of someone's admonishing who has the knowledge, intelligence, wise and noble. (e. g. teachers and parents). There was a jataka story demonstrating this point. In one of his past lives, the Bodhisatta was a king. Later he had the sense of urgency (saṁvega) and renounced the world and became an ascetic.
Another king who was the past life of Ven. Ānada heard this news and also became an ascetic. Later they met each other in the forest and stayed together. One day they went for alms round and took back their foods to the forest. Ānanda took out the salt bag which he has stored before and put it into his foods. The Bodhisatta saw it and admonished him. He said to him; “You have been renounced the kingship and the whole country. It's not proper and inappropriate for clinging to this salt. Ānanda retorted; “You also renounced your kingship and came here for practice. It's not good for you to admonish others.”
The Bodhisatta replied; “What I have reminded you is sensible. Therefore I am not wrong.” Ānanda remarked again; “If you say something people don't like, then it is wrong.” At last, the Bodhisatta explained to him that he had to say something beneficial and appropriate. If not, it was like a blind wild buffalo moving around blindly in the thick forest and encountered suffering. Then Ānanda became aware of his own mistake.
Therefore it is very important to take heed of admonitions from parents and teachers with eagerness, willingness, and compliance. Today in societies a lot of youngsters have problems in family life and schools is lacking in these qualities. Therefore well-mastered discipline is a blessing and protection.
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Nalorakk
- 文章: 587
- 註冊時間: 2017-03-03, 08:00
10. 善說之語 ｜ Well spoken words
義註引用《相應部》SN 8.5〈善說經〉，說明善說之語這項吉祥。佛陀說，善說之語具有四項要素：善說、如法、悅意與真實；其反面則是惡說、非法、不悅意與不真實。義註在此著重於把善說之語解釋為向他人教授法。這似乎是相當狹隘的看法。今日世界已不同於二千五百多年前的佛陀時代；如今人心煩惱更重，生活方式與社會也更複雜。為了解決人類問題，我們需要運用各種善巧方法，包括世俗知識。無論如何，凡能化解緊張、導向和平與和諧的言語、對話、討論與交談，都是善說之語。
若只運用佛法，所能觸及的範圍相當有限，因為並非所有人都已成熟到能夠理解和接受佛法。我們絕不應忘記，愚者比智者多。不同信仰之間的對話，便是解決問題的一個好例子。我們不應偏向任何一方，而應尋找能使各宗教與人們團結、和諧的共同基礎。對每一個真正的宗教而言，最基本的共同點都是不作惡、行善。宗教、政治、經濟、文化、科學或技術若不以這個共同基礎為依歸，便無法持續，並會導致問題、不安、災難、破壞與痛苦。倘若人類共同的基礎和準則成了作惡而不行善，世界便會陷入困境與混亂。如今我們正朝這個方向走去。關於當今世界各地的情況，我不想在此列舉許多例子；大多數人早已知道，也親眼看見了。
世界領導人、政治家、政黨甚至使用不正當的言語來當選，他們在爭奪權力和財富。領導人、政府和公民就像家庭中父母與子女的關係。沒有好父母，孩子不會好，家庭生活中會產生很多問題。
大多數人，包括不了解佛陀教法的佛教徒，都不曾認真看待言語的重要性，以及言語在今生與來世所帶來的果報。因此，我要重述一個發生於佛陀時代的故事。從這個真實故事，我們可以明白言語為何對每個人都如此重要。這是瞿迦利比丘的故事。
我們可以在《相應部》、《增支部》與《經集》中讀到他的故事 [SnA. ii. 473 (Sn. 3-10)、AN 10.89〈瞿迦利經〉（A. v. 171–174）、SN 6.10〈瞿迦利經〉（S. i. 149ff）]。他是一位財主之子，住在父親興建的寺院裡。
當時佛陀住在舍衛城。兩位上首弟子舍利弗與大目犍連，帶著五百名比丘在鄉間遊行。雨安居將近時，舍利弗與大目犍連同其他比丘分開，兩人來到瞿迦利居住的城鎮。他們在那裡度過雨安居，並請瞿迦利不要向在家信眾提起二人。瞿迦利答應了；雨安居結束後的第二天清晨，他卻進城向人們宣布，兩位上首弟子曾與他同住。
因此，在家信眾帶來許多上好物品供養兩位上首弟子，並把供品放在瞿迦利面前。瞿迦利知道兩位上首弟子生活儉樸，不會接受由暗示而得的供養；他以為二人會叫信眾把供品轉給常住比丘。瞿迦利把此事告訴兩位長老，但舍利弗與大目犍連知道這些供品是經由暗示之語而得，所以不肯接受。他們也沒有叫信眾轉供常住比丘，因為這些物品不適合任何比丘受用。二人一言不發地離開寺院。瞿迦利獨自留下，滿懷憤怒，對他們生起強烈怨恨。
雨安居過後，舍利弗與大目犍連前去拜見佛陀。之後，兩位上首弟子帶領五百名比丘遊行各地，最後又回到瞿迦利所在之處。在家信眾認出兩位長老，便向比丘們作大供養。兩位上首弟子接受供養後，轉交僧團（因為這次供養是如法所得）。瞿迦利看見後，走到兩位長老面前，指控他們是受惡欲支配的惡比丘，只是假裝具有優良德行。
其後，他又親自前往佛陀那裡，聲稱兩位長老懷有惡欲，已受惡欲控制。佛陀勸誡他，說兩位長老德行清淨，不應如此誹謗。然而，瞿迦利對兩位長老的憎恨太深，完全不聽佛陀教誡，三度指控舍利弗與大目犍連。
他離開佛陀、走出佛陀視線後，身上便布滿芥子般大小的膿瘡。膿瘡愈長愈大，最後破裂，流出膿血。瞿迦利帶著對舍利弗與大目犍連的怨恨，死於這種由業所生的疾病，隨後投生紅蓮地獄。
阿羅漢比丘尼菴婆巴利從前曾是高級妓女。她在過去世、迦葉佛教法住世時也曾是一位比丘尼。當時她辱罵一位年老的阿羅漢比丘尼為妓女，因此此後多生投生為妓女，直至最後一世成為菴婆巴利。
大目犍連在迦葉佛時期的一個前世曾是農夫。一天，他在森林裡尋找自己的牛，遇到一位在林中迷路的比丘。比丘向他問路，但他正趕時間，心中不耐，便譏稱比丘多言，說只有奴隸才會如此，因此這位比丘一定是奴隸。由於這句不善語，他後來投生為女奴之子，名叫畢闍迦，自己也成了奴隸（見Jāt. 544/6:252f《大那羅陀本生》)。
從大目犍連的這一前世，我們可以看出輪迴的危險與苦。迦葉佛時期，大目犍連為將來成為上首弟子而修的波羅蜜已相當成熟，卻仍因一句看似輕微的不善語而投生為奴隸。當時阿難是如闍公主，能回憶過去七世，也能預知未來七世。阿難的十四次投生值得思惟，也使我們明白，佛陀為何說業果是四種不可思議之一。
阿難的十四次投生：
1. 生為金匠之子，犯下許多欲邪行。
2. 生為憍賞彌一位富人之子，過著有戒德的生活並修積福德。
3. 由於身為金匠之子時所犯的欲邪行，墮入叫喚地獄。
4. 生為畜生，是毗訶迦多國的一隻強壯公山羊；由於欲邪行的業報而遭閹割，被兒童騎乘，並用來拉車。
5. 生為森林裡的一隻猴子。猴群首領咬掉小猴的睪丸，以免牠日後變得強壯而成為敵手。
6. 生為杜答薩那國的一頭強壯公牛，遭主人閹割並用來拉車。
7. 生於跋耆國為人，卻沒有正常的性器官，既非男性，也非女性。
8/9/10/11. 四世投生為天王帝釋的妃子。
12. 投生為一位普通天人的妃子。
13. 投生為如闍公主（此時仍未成為男性）。
14. 投生天界為男性天人。
有些佛教徒認為，菩薩是已經覺悟的眾生，住在某些特殊天界，以化身自在往來、幫助眾生；然而尼柯耶中的真實故事並非如此。即使是真正的菩薩，有時也會投生地獄或成為畜生（見《帝彌王子本生》；在那一世以前，菩薩曾因過去作國王時下令處決犯人的業，而在地獄受苦一段時間）。
如果研究和觀察今日的媒體與社會，我們可以看見許多人不懂得如何善用言語，使自己與他人受益。他們所說的大多是輕浮、閒散而愚蠢的話，只是在浪費時間。有時，這些無益的談話還會造成問題與痛苦，導致爭執和鬥毆。我認識一位在家人，他曾在茶館與人爭吵，因控制不住憤怒而殺了對方，最後入獄。幾年後他出獄，類似的事情再次發生；但這一次，他被別人殺了。
在善用能引導眾生超越苦的言語方面，佛教徒可說是最擅長的一類人。佛陀本人是一切人中最卓越者，他的一些出家與在家弟子也是如此。現代佛教徒中，也可舉莫哥禪師與葛印卡老師等為例。莫哥禪師關於空性法的開示，至今仍引導許多佛教徒走上通往涅槃之道；葛印卡老師的佛法指導與禪修營，也引導許多禪修者走向涅槃。因此，在《經集》的《善說經》中，阿羅漢詩人婆耆舍尊者說：
「覺者（佛陀）所說之語，導向涅槃，使苦止息；唯有此語最為殊勝、最有價值。」（Sn 3.3; Sn. p. 78f; cf. S. 1.31; S. i. 188 Sabbhi Sutta）
這是一個極其重要的主題。大多數人卻不認真看待，也不仔細思考。這個課題既廣且深，絕非小事。我們幾乎時時都在運用言語；思考本身也是內在的言談。言語也與十不善業道和十善業道相關（見「精通律儀」一節）。因此，我們應遠離與十不善業道相應的言語，培養與十善業道相應的言語。我們不可能完全不用言語，也無法避免聽聞言語。
有四種邪語與四種正語。四種邪語包含在十不善業道之中，即妄語、離間語、粗惡語與綺語。四種正語包含在十善業道之中，也就是遠離上述四種邪語：只說真實語；使不和者和合、鼓勵和合者，說促進和合的話；說柔和、有禮而悅耳的話；在適當時機，依據事實，說有用、適度而有意義的話。
上述四種正語也攝於八聖道的正語之中。無論善語或惡語，言語都具有力量，因此我們必須認真看待。正語或邪語的業果會在生死輪迴中隨逐眾生，即使佛陀也不能免除自己過去所造之業的果報。
嘴巴是用來說話和吃東西的。人需要彼此交流，所以我們一直在使用它。如果我們沒有失聰，就無法逃避聽到。因此，人類發明了語言和文字。我們所有的人類文明都依賴它。
言語雖然非常重要，我們卻不認真看待。因此，我們不當、不智地使用它，傷害自己與他人。善語與善巧之語帶來和諧、快樂與安寧，甚至導向苦的止息。證悟法的要素之一是聞法。
在中文裡，漢字「口」（kho）所表示的是言語由此而出、食物由此而入的孔竅。凡由口而出或由口而入之物，對每個人都非常重要。
我們可以用口造作許多不善業、引生許多問題，也可以造作許多善業、帶來許多利益；一切取決於如何運用它。它可能傷害自己與他人，也可能利益自己與他人。觀察今日世界，可以看見許多與口相關的不善之事。受污染的媒體與有毒的食物，對身心都極為有害。許多媒體都在助長和宣揚貪、瞋、癡；人們也運用科學與技術，以化學品、農藥等毒害食物鏈。一些政治人物以邪語和卑劣手段取得選票。人民又怎能信賴這些領袖及其政府呢？
在佛陀的教導中，我們可以學到許多關於邪語與正語的內容。佛陀最善巧於運用言語，我們應向他學習。這個主題有許多值得思惟與觀察之處，我想在此引用其中一部分。《經集》中收有佛陀關於善說之語的開示（Snp 3.3〈善說經〉）。
他分別說明四種惡說之語與四種善說之語：
1. 惡說與善說
2. 非法之語與如法之語
3. 不悅意之語與悅意之語
4. 虛妄語與真實語。
接著，阿羅漢詩人婆耆舍尊者以動人的偈頌讚歎佛陀：「說話只應不使自己受苦，也不傷害他人；這才是真正的善說之語。應說使人欣悅的話，不出惡語；這就是悅意之語。覺者（佛陀）所說之語導向涅槃，使苦止息；唯有此語最為殊勝、最有價值。」因此，我們應常保善良友善的品質，時時觀察自己心念與言語的動向。
佛陀對無畏王子說法時（《中部》MN 58〈無畏王子經〉），把言語分為六類。在這次說法中，佛陀說明判斷某句話是否值得說的要素，主要有三項：真實或不真實、有益或無益，以及使他人悅意或不悅意。佛陀只說真實而有益的話；無論那些話是否使人悅意，他都會等待適當時機再說。
依據這三項主要因素，言語可分為六類：
1. 不真實、無益且不悅意
2. 真實、無益且不悅意
3. 真實、有益而不悅意
4. 不真實、無益但悅意
5. 真實、無益但悅意
6. 真實、有益且悅意。
佛陀只說真實而有益的話；這些話可能悅耳，也可能不悅耳，但他會等待適當時機才說。因此，佛陀只說第 3 類與第 6 類言語。佛陀的德號之一是「善逝」（sugato）—— 原文在此解作善說者（sugato 還有其他含義）。法的第一項德質是「善說」（svākkhāta），亦即初善、中善、後善。
因此，佛陀是一位善說者。他的言教在教育與訓練人們，使之成為有德之人。佛陀宣說導向證得涅槃、止息苦的教法，無與倫比；佛陀本人也勸勉人們實踐。因此，在一切言說之中，關於四聖諦的教法是最上的吉祥與最佳的護佑。
最後，我想引用《增支部》的一篇經，以及其中所說的談話主題。這一點非常重要，因為我們幾乎時時都在與人交談。人類藉由交談，在生活各層面——從家庭直到政府——造作許多善業與不善業。因此，我們應認真看待。經中佛陀雖是提醒比丘，但教導也與在家人相關。若人人都遵循這些教導，生活便會獲得幸福與安寧，作為萬事根源的心也不受污染。
談話主題《增支部》
佛陀住在舍衛城給孤獨長者的寺院裡。有一天，許多比丘托缽歸來後聚在集會堂，談論各種畜生論：國王、盜賊、國家大臣、軍隊、警報與戰爭；飲食、衣服、家具、花鬘與香料；親族、車乘、村落、城鎮、都市、鄉間、女人與英雄；街頭巷尾與井邊的閒談；亡者、種種瑣事、世界與海洋的起源，以及事物存在或不存在等話題。
佛陀在午後晚些時候走出閉關，前往會堂。他詢問僧人們在談論什麼。他們提到了自己的談話內容，佛陀告訴他們，僧人不應該有這種談話。他教導他們應有的談話方式。
正當的談話有十個主題：少欲、知足、遠離、不雜眾、發勤精進、戒、定、慧、解脫，以及解脫知見。若反覆談論這十個主題，光輝甚至能勝過日月，如此強大有力，更何況勝過其他教派的遊行者。
我們不僅與他人交談，今日也經常從廣播、電影、網路等媒體聽到各種言論。大多數人從未想到，這些媒體其實一直在教導和塑造我們。家庭、學校與社會中為何有許多青少年問題？因為他們受到某些媒體的教育。父母若不加以約束，並引導他們走向正確方向，許多問題便永遠無法解決；相反地，他們的心會染污得更深。
言語極其重要，它可能在政治、經濟、民族主義、種族主義與宗教等方面，引發問題、不和、暴力與戰爭；這些都是惡語、仇恨言論等所造成的。因此，父母與教師在家庭和學校中，應始終以善說之語教育、訓練子女與學生；這是極為重要的職責。
言語也能導向和諧、和平、愛、慈悲與覺悟。邪見有八種生起之因，其中兩項非常重要，佛陀常在開示中提到：聽聞錯誤的言論或教導，以及非如理作意（ayonisomanasikāra）。正見也建立在聽聞正確的言論或教導，以及如理作意之上。在八聖道中，正見居首，因為它引導人走向正確方向；邪見則會引向錯誤方向。
因此，邪見帶來惡果，正見帶來善果。言語這個課題既廣且深，人們每天都在生活中運用言語。若能善巧運用，世界便會成為更美好的居所。若要更深入理解言語，便需研讀諸經。佛陀被稱為 "Satthā deva-manussānaṁ" —— 天人師。因此，善說之語是真正的護佑與吉祥。
10. Well spoken words
__ This is a very, very important topic. Even most people not take it seriously and not think about it carefully. It is a very wide and profound subject and not a small thing. We use words and speech nearly all times. Thinking is also inner chattering. The speech also a connection with the ten unwholesome and ten wholesome dhammas(see on the topic of well-mastered disciplines). Therefore we should abstain from speech connection with the ten unwholesome dhammas, and it should develop the kinds of speech connection with the ten wholesome dhammas. It is impossible without speech and cannot escape it from hearing.
There are four kinds of wrong speech and four kinds of right speech. The four kinds of wrong speech include in the ten unwholesome dhammas. These are lying, divisive speech, abusive speech, and idle chatter. The four kinds of right speech include in the ten wholesome dhammas. These are abstaining from the four wrong speeches: speaking only true; to unite the discordant, to encourage the united and to utter speech that makes for harmony; speak gentle, courteous and agreeable words; to speak at the right time, in accordance with facts, what is useful, moderate and full of sense.
The four kinds of right speech included in the Noble Eightfold Path as right speech. Speech – good or bad has power. Therefore we must take them seriously. The results of wrong or right speech will follow living beings in the round of existence even a Buddha could not escape from it.
__ The mouth is for speech and eating. Man needs to communicate with each other, so we use it all the times. If we are not deaf cannot escape from hearing. Therefore man invented languages and letters. All our human civilization is depending on it. Even though it is very important, we do not take it seriously. Therefore we use it improperly, Unwisely and harmful to oneself and others. Wholesome speech and skillful speech bring harmony, happiness, and peace, and even leading to the ending of dukkha.
One of the factors for the realization of Dhamma is listening Dhamma. In the Chinese language, the explanation of the Chinese letter character mouth(口=kho) is an opening where speech comes out, and foods go in. Whatever coming out and going in is very important for everyone.
We can create a lot of negative kammas and problems with it, and also can create a lot of positive kammas and benefit with it. It depends on how you use it. It can be harmful to oneself and others, and also can benefit for oneself and others. If we observe the world today, there are a lot of unwholesome things going on for the mouth. Polluted media and food poisonings are very harmful to the mind and physical body. Most media are talking about the development and promoting of greed, hatred, and delusion. Using science and technology to poison food chains( chemicals, pesticides, etc.). Some politicians are using the wrong speech and nasty tricks to get elected. How can the citizens rely on these leaders and their governments?
__ In the Buddha's teachings, we can study and learn a lot on wrong speech and right speech. The Buddha was the most skillful person in using speech. We should learn from him. There is a lot for reflection and contemplation on this subject. I want to quote some of them here.
In the Sutta Nipāta, the Buddha gave a discourse on Well Spoken Words (Subhasita Sutta). He distinguished four poorly spoken words and four well-spoken words.
(1) Unwholesome or poorly spoken words and wholesome or well-spoken words
(2) Unworthy or unjust words and worthy or just words.
(3) Unpleasant or un-enduring words and pleasant or enduring words
(4) False words and true words.
Then Ven. Vangisa(the arahant poet)praised the Buddha with the attractive verses: Speak only not cause us pain and not hurt each other. These are truly well-spoken words. Use pleasant speech which makes people glad, and not resorting to evil speech.
These are pleasant speech. The speech, the Awaken One(i.e., the Buddha) speaks is leading to Nibbāna, putting an end to dukkha. This is the only surpassed or worthiest speech. Therefore we should take care of the wholesome and friendly qualities constantly watch the movements of our minds and speeches.
__ In the Discourse to Prince Abhaya(Abhaya-rāja-kumāra Sutta), Majjima nikāya, the Buddha divided the speeches into six types. In the discourse, the Buddha gave the factors that went into deciding what was and was not worth saying. The main factors were three: a statement was untrue or true; unbeneficial or beneficial, and not pleasing or pleasing to others. The Buddha only spoke what was true and beneficial. He would look for the time to speak these things whether or not it was pleasing to others. With the main three factors and speeches can divide into six types:
(1) Untrue, unbeneficial and not pleasing
(2) True, unbeneficial and not pleasing
(3) True, beneficial and not pleasing
(4) Untrue, unbeneficial and pleasing
(5) True, unbeneficial and pleasing
(6) True, beneficial and pleasing
__ The Buddha spoke only what was true and beneficial. It might be pleased or not pleasing to others. But he would look for the appropriate time to speak them. So the Buddha spoke only (3) and (6) types of speech. One of the attributes of the Buddha is sugato- the well-spoken person(sugato also has other meanings). The first quality of the Dhamma is svākhāta-well expounded, that is good in the beginning, in the middle and the end.
Therefore the Buddha was the well-spoken person. His speeches were educating and training to become a worthy person. The speech the Buddha spoke for attaining Nibbāna that made an end to sufferings(dukkha). Therefore it was unsurpassed. The Buddha himself encouraged people for it. Therefore among the speeches, the speech on the Four Noble Truths are the most blessing and the best protection.
__ Last I want to quote a sutta and the topics of conversation in the Aṅguttara Nikāya. It is very important because we converse with people nearly all times. With conversations, human beings create a lot of wholesome and unwholesome kammas in all walks of life from the family level to government level. Therefore we should take it very seriously. In the sutta, the Buddha reminded it to the monks. But it also relates to lay-people. If everyone follows the instruction will bring happiness and peace in life and not pollute the mind, which is the source.
Topics of Conversation(Aṅguttara Nikāya)
The Buddha was staying in Sāvatthi, Anāthapindika’s monastery. One day a large number of monks, on returning from alms-round, gathered in the meeting hall and were engaged in many kinds of bestial topics of conversation: conversation about kings, robbers, and ministers of state; armies, alarms, and battles, foods and drink, clothing, furniture, garlands and scents ;relatives, vehicles, villages, towns, cities, the countrysides. Women and heroes; the gossip of the street and well; tales of the dead; tales of diversity; the creation of the world and the sea; talks of whether things exist or not.
The Buddha emerging from his seclusion in the late afternoon, went to the meeting hall. He asked the monks what they were talking about. They mentioned their conversation, and he told them that it was not right for monks to have these kinds of conversation. He taught them the proper conversation.
__ There are ten topics of proper conversation. Talk on modesty, contentment, seclusion, non-entanglements, arousing persistence, virtue, concentration, discernment, release, and the knowledge of vision and release. If you were to engage repeatedly in these ten topics of conversation, would outshine even the Sun and the Moon, so mighty, so powerful to say nothing of the wanderers of other sects.
__ We are not only engaging in conversation with others but also nowadays listening to a lot of them from the media; such as radio, movie, internet, etc. Most of us will never think that these media are teaching and educating us all the time. Why there are a lot of youth problems in family, school, and societies?
Because they were educated by some media. If parents are not controlling and leading them in the right direction, most problems will never be solved. Instead, their minds will become more polluted. Speech is so important that it can lead to problems, disharmony, violence and wars in politics, economics, nationalism, racism, religion, etc. These are ill speech, hate speech, and others.
The speech also can lead to harmony, peace, love, compassion, and enlightenment. There are eight causes for wrong views to arise: Two of the causes are very important, and the Buddha mentioned it very often in some of his discourses. These are: listening to wrong talks/ teachings and unwise attention(ayonisomanasikara).
Right view also based on listening to the right talks/ teachings and wise attention. In the Noble Eightfold Path, right view comes first, because it will lead to the right directions. Therefore the wrong view also will lead to the wrong directions.
Therefore the outcomes of the wrong view are bad consequences and right views are good consequences. Topics on speech are wide and profound. People are using it every day in the life. And if we can use it skillfully, then it is a better world to live. To understand more on speech, it needs to study the suttas. The Buddha was called-Teacher of gods and humans/ Satthā deva-manussānaṁ. Therefore well-spoken words are real protection and blessing,
若只運用佛法，所能觸及的範圍相當有限，因為並非所有人都已成熟到能夠理解和接受佛法。我們絕不應忘記，愚者比智者多。不同信仰之間的對話，便是解決問題的一個好例子。我們不應偏向任何一方，而應尋找能使各宗教與人們團結、和諧的共同基礎。對每一個真正的宗教而言，最基本的共同點都是不作惡、行善。宗教、政治、經濟、文化、科學或技術若不以這個共同基礎為依歸，便無法持續，並會導致問題、不安、災難、破壞與痛苦。倘若人類共同的基礎和準則成了作惡而不行善，世界便會陷入困境與混亂。如今我們正朝這個方向走去。關於當今世界各地的情況，我不想在此列舉許多例子；大多數人早已知道，也親眼看見了。
世界領導人、政治家、政黨甚至使用不正當的言語來當選，他們在爭奪權力和財富。領導人、政府和公民就像家庭中父母與子女的關係。沒有好父母，孩子不會好，家庭生活中會產生很多問題。
大多數人，包括不了解佛陀教法的佛教徒，都不曾認真看待言語的重要性，以及言語在今生與來世所帶來的果報。因此，我要重述一個發生於佛陀時代的故事。從這個真實故事，我們可以明白言語為何對每個人都如此重要。這是瞿迦利比丘的故事。
我們可以在《相應部》、《增支部》與《經集》中讀到他的故事 [SnA. ii. 473 (Sn. 3-10)、AN 10.89〈瞿迦利經〉（A. v. 171–174）、SN 6.10〈瞿迦利經〉（S. i. 149ff）]。他是一位財主之子，住在父親興建的寺院裡。
當時佛陀住在舍衛城。兩位上首弟子舍利弗與大目犍連，帶著五百名比丘在鄉間遊行。雨安居將近時，舍利弗與大目犍連同其他比丘分開，兩人來到瞿迦利居住的城鎮。他們在那裡度過雨安居，並請瞿迦利不要向在家信眾提起二人。瞿迦利答應了；雨安居結束後的第二天清晨，他卻進城向人們宣布，兩位上首弟子曾與他同住。
因此，在家信眾帶來許多上好物品供養兩位上首弟子，並把供品放在瞿迦利面前。瞿迦利知道兩位上首弟子生活儉樸，不會接受由暗示而得的供養；他以為二人會叫信眾把供品轉給常住比丘。瞿迦利把此事告訴兩位長老，但舍利弗與大目犍連知道這些供品是經由暗示之語而得，所以不肯接受。他們也沒有叫信眾轉供常住比丘，因為這些物品不適合任何比丘受用。二人一言不發地離開寺院。瞿迦利獨自留下，滿懷憤怒，對他們生起強烈怨恨。
雨安居過後，舍利弗與大目犍連前去拜見佛陀。之後，兩位上首弟子帶領五百名比丘遊行各地，最後又回到瞿迦利所在之處。在家信眾認出兩位長老，便向比丘們作大供養。兩位上首弟子接受供養後，轉交僧團（因為這次供養是如法所得）。瞿迦利看見後，走到兩位長老面前，指控他們是受惡欲支配的惡比丘，只是假裝具有優良德行。
其後，他又親自前往佛陀那裡，聲稱兩位長老懷有惡欲，已受惡欲控制。佛陀勸誡他，說兩位長老德行清淨，不應如此誹謗。然而，瞿迦利對兩位長老的憎恨太深，完全不聽佛陀教誡，三度指控舍利弗與大目犍連。
他離開佛陀、走出佛陀視線後，身上便布滿芥子般大小的膿瘡。膿瘡愈長愈大，最後破裂，流出膿血。瞿迦利帶著對舍利弗與大目犍連的怨恨，死於這種由業所生的疾病，隨後投生紅蓮地獄。
阿羅漢比丘尼菴婆巴利從前曾是高級妓女。她在過去世、迦葉佛教法住世時也曾是一位比丘尼。當時她辱罵一位年老的阿羅漢比丘尼為妓女，因此此後多生投生為妓女，直至最後一世成為菴婆巴利。
大目犍連在迦葉佛時期的一個前世曾是農夫。一天，他在森林裡尋找自己的牛，遇到一位在林中迷路的比丘。比丘向他問路，但他正趕時間，心中不耐，便譏稱比丘多言，說只有奴隸才會如此，因此這位比丘一定是奴隸。由於這句不善語，他後來投生為女奴之子，名叫畢闍迦，自己也成了奴隸（見Jāt. 544/6:252f《大那羅陀本生》)。
從大目犍連的這一前世，我們可以看出輪迴的危險與苦。迦葉佛時期，大目犍連為將來成為上首弟子而修的波羅蜜已相當成熟，卻仍因一句看似輕微的不善語而投生為奴隸。當時阿難是如闍公主，能回憶過去七世，也能預知未來七世。阿難的十四次投生值得思惟，也使我們明白，佛陀為何說業果是四種不可思議之一。
阿難的十四次投生：
1. 生為金匠之子，犯下許多欲邪行。
2. 生為憍賞彌一位富人之子，過著有戒德的生活並修積福德。
3. 由於身為金匠之子時所犯的欲邪行，墮入叫喚地獄。
4. 生為畜生，是毗訶迦多國的一隻強壯公山羊；由於欲邪行的業報而遭閹割，被兒童騎乘，並用來拉車。
5. 生為森林裡的一隻猴子。猴群首領咬掉小猴的睪丸，以免牠日後變得強壯而成為敵手。
6. 生為杜答薩那國的一頭強壯公牛，遭主人閹割並用來拉車。
7. 生於跋耆國為人，卻沒有正常的性器官，既非男性，也非女性。
8/9/10/11. 四世投生為天王帝釋的妃子。
12. 投生為一位普通天人的妃子。
13. 投生為如闍公主（此時仍未成為男性）。
14. 投生天界為男性天人。
有些佛教徒認為，菩薩是已經覺悟的眾生，住在某些特殊天界，以化身自在往來、幫助眾生；然而尼柯耶中的真實故事並非如此。即使是真正的菩薩，有時也會投生地獄或成為畜生（見《帝彌王子本生》；在那一世以前，菩薩曾因過去作國王時下令處決犯人的業，而在地獄受苦一段時間）。
如果研究和觀察今日的媒體與社會，我們可以看見許多人不懂得如何善用言語，使自己與他人受益。他們所說的大多是輕浮、閒散而愚蠢的話，只是在浪費時間。有時，這些無益的談話還會造成問題與痛苦，導致爭執和鬥毆。我認識一位在家人，他曾在茶館與人爭吵，因控制不住憤怒而殺了對方，最後入獄。幾年後他出獄，類似的事情再次發生；但這一次，他被別人殺了。
在善用能引導眾生超越苦的言語方面，佛教徒可說是最擅長的一類人。佛陀本人是一切人中最卓越者，他的一些出家與在家弟子也是如此。現代佛教徒中，也可舉莫哥禪師與葛印卡老師等為例。莫哥禪師關於空性法的開示，至今仍引導許多佛教徒走上通往涅槃之道；葛印卡老師的佛法指導與禪修營，也引導許多禪修者走向涅槃。因此，在《經集》的《善說經》中，阿羅漢詩人婆耆舍尊者說：
「覺者（佛陀）所說之語，導向涅槃，使苦止息；唯有此語最為殊勝、最有價值。」（Sn 3.3; Sn. p. 78f; cf. S. 1.31; S. i. 188 Sabbhi Sutta）
這是一個極其重要的主題。大多數人卻不認真看待，也不仔細思考。這個課題既廣且深，絕非小事。我們幾乎時時都在運用言語；思考本身也是內在的言談。言語也與十不善業道和十善業道相關（見「精通律儀」一節）。因此，我們應遠離與十不善業道相應的言語，培養與十善業道相應的言語。我們不可能完全不用言語，也無法避免聽聞言語。
有四種邪語與四種正語。四種邪語包含在十不善業道之中，即妄語、離間語、粗惡語與綺語。四種正語包含在十善業道之中，也就是遠離上述四種邪語：只說真實語；使不和者和合、鼓勵和合者，說促進和合的話；說柔和、有禮而悅耳的話；在適當時機，依據事實，說有用、適度而有意義的話。
上述四種正語也攝於八聖道的正語之中。無論善語或惡語，言語都具有力量，因此我們必須認真看待。正語或邪語的業果會在生死輪迴中隨逐眾生，即使佛陀也不能免除自己過去所造之業的果報。
嘴巴是用來說話和吃東西的。人需要彼此交流，所以我們一直在使用它。如果我們沒有失聰，就無法逃避聽到。因此，人類發明了語言和文字。我們所有的人類文明都依賴它。
言語雖然非常重要，我們卻不認真看待。因此，我們不當、不智地使用它，傷害自己與他人。善語與善巧之語帶來和諧、快樂與安寧，甚至導向苦的止息。證悟法的要素之一是聞法。
在中文裡，漢字「口」（kho）所表示的是言語由此而出、食物由此而入的孔竅。凡由口而出或由口而入之物，對每個人都非常重要。
我們可以用口造作許多不善業、引生許多問題，也可以造作許多善業、帶來許多利益；一切取決於如何運用它。它可能傷害自己與他人，也可能利益自己與他人。觀察今日世界，可以看見許多與口相關的不善之事。受污染的媒體與有毒的食物，對身心都極為有害。許多媒體都在助長和宣揚貪、瞋、癡；人們也運用科學與技術，以化學品、農藥等毒害食物鏈。一些政治人物以邪語和卑劣手段取得選票。人民又怎能信賴這些領袖及其政府呢？
在佛陀的教導中，我們可以學到許多關於邪語與正語的內容。佛陀最善巧於運用言語，我們應向他學習。這個主題有許多值得思惟與觀察之處，我想在此引用其中一部分。《經集》中收有佛陀關於善說之語的開示（Snp 3.3〈善說經〉）。
他分別說明四種惡說之語與四種善說之語：
1. 惡說與善說
2. 非法之語與如法之語
3. 不悅意之語與悅意之語
4. 虛妄語與真實語。
接著，阿羅漢詩人婆耆舍尊者以動人的偈頌讚歎佛陀：「說話只應不使自己受苦，也不傷害他人；這才是真正的善說之語。應說使人欣悅的話，不出惡語；這就是悅意之語。覺者（佛陀）所說之語導向涅槃，使苦止息；唯有此語最為殊勝、最有價值。」因此，我們應常保善良友善的品質，時時觀察自己心念與言語的動向。
佛陀對無畏王子說法時（《中部》MN 58〈無畏王子經〉），把言語分為六類。在這次說法中，佛陀說明判斷某句話是否值得說的要素，主要有三項：真實或不真實、有益或無益，以及使他人悅意或不悅意。佛陀只說真實而有益的話；無論那些話是否使人悅意，他都會等待適當時機再說。
依據這三項主要因素，言語可分為六類：
1. 不真實、無益且不悅意
2. 真實、無益且不悅意
3. 真實、有益而不悅意
4. 不真實、無益但悅意
5. 真實、無益但悅意
6. 真實、有益且悅意。
佛陀只說真實而有益的話；這些話可能悅耳，也可能不悅耳，但他會等待適當時機才說。因此，佛陀只說第 3 類與第 6 類言語。佛陀的德號之一是「善逝」（sugato）—— 原文在此解作善說者（sugato 還有其他含義）。法的第一項德質是「善說」（svākkhāta），亦即初善、中善、後善。
因此，佛陀是一位善說者。他的言教在教育與訓練人們，使之成為有德之人。佛陀宣說導向證得涅槃、止息苦的教法，無與倫比；佛陀本人也勸勉人們實踐。因此，在一切言說之中，關於四聖諦的教法是最上的吉祥與最佳的護佑。
最後，我想引用《增支部》的一篇經，以及其中所說的談話主題。這一點非常重要，因為我們幾乎時時都在與人交談。人類藉由交談，在生活各層面——從家庭直到政府——造作許多善業與不善業。因此，我們應認真看待。經中佛陀雖是提醒比丘，但教導也與在家人相關。若人人都遵循這些教導，生活便會獲得幸福與安寧，作為萬事根源的心也不受污染。
談話主題《增支部》
佛陀住在舍衛城給孤獨長者的寺院裡。有一天，許多比丘托缽歸來後聚在集會堂，談論各種畜生論：國王、盜賊、國家大臣、軍隊、警報與戰爭；飲食、衣服、家具、花鬘與香料；親族、車乘、村落、城鎮、都市、鄉間、女人與英雄；街頭巷尾與井邊的閒談；亡者、種種瑣事、世界與海洋的起源，以及事物存在或不存在等話題。
佛陀在午後晚些時候走出閉關，前往會堂。他詢問僧人們在談論什麼。他們提到了自己的談話內容，佛陀告訴他們，僧人不應該有這種談話。他教導他們應有的談話方式。
正當的談話有十個主題：少欲、知足、遠離、不雜眾、發勤精進、戒、定、慧、解脫，以及解脫知見。若反覆談論這十個主題，光輝甚至能勝過日月，如此強大有力，更何況勝過其他教派的遊行者。
我們不僅與他人交談，今日也經常從廣播、電影、網路等媒體聽到各種言論。大多數人從未想到，這些媒體其實一直在教導和塑造我們。家庭、學校與社會中為何有許多青少年問題？因為他們受到某些媒體的教育。父母若不加以約束，並引導他們走向正確方向，許多問題便永遠無法解決；相反地，他們的心會染污得更深。
言語極其重要，它可能在政治、經濟、民族主義、種族主義與宗教等方面，引發問題、不和、暴力與戰爭；這些都是惡語、仇恨言論等所造成的。因此，父母與教師在家庭和學校中，應始終以善說之語教育、訓練子女與學生；這是極為重要的職責。
言語也能導向和諧、和平、愛、慈悲與覺悟。邪見有八種生起之因，其中兩項非常重要，佛陀常在開示中提到：聽聞錯誤的言論或教導，以及非如理作意（ayonisomanasikāra）。正見也建立在聽聞正確的言論或教導，以及如理作意之上。在八聖道中，正見居首，因為它引導人走向正確方向；邪見則會引向錯誤方向。
因此，邪見帶來惡果，正見帶來善果。言語這個課題既廣且深，人們每天都在生活中運用言語。若能善巧運用，世界便會成為更美好的居所。若要更深入理解言語，便需研讀諸經。佛陀被稱為 "Satthā deva-manussānaṁ" —— 天人師。因此，善說之語是真正的護佑與吉祥。
10. Well spoken words
__ This is a very, very important topic. Even most people not take it seriously and not think about it carefully. It is a very wide and profound subject and not a small thing. We use words and speech nearly all times. Thinking is also inner chattering. The speech also a connection with the ten unwholesome and ten wholesome dhammas(see on the topic of well-mastered disciplines). Therefore we should abstain from speech connection with the ten unwholesome dhammas, and it should develop the kinds of speech connection with the ten wholesome dhammas. It is impossible without speech and cannot escape it from hearing.
There are four kinds of wrong speech and four kinds of right speech. The four kinds of wrong speech include in the ten unwholesome dhammas. These are lying, divisive speech, abusive speech, and idle chatter. The four kinds of right speech include in the ten wholesome dhammas. These are abstaining from the four wrong speeches: speaking only true; to unite the discordant, to encourage the united and to utter speech that makes for harmony; speak gentle, courteous and agreeable words; to speak at the right time, in accordance with facts, what is useful, moderate and full of sense.
The four kinds of right speech included in the Noble Eightfold Path as right speech. Speech – good or bad has power. Therefore we must take them seriously. The results of wrong or right speech will follow living beings in the round of existence even a Buddha could not escape from it.
__ The mouth is for speech and eating. Man needs to communicate with each other, so we use it all the times. If we are not deaf cannot escape from hearing. Therefore man invented languages and letters. All our human civilization is depending on it. Even though it is very important, we do not take it seriously. Therefore we use it improperly, Unwisely and harmful to oneself and others. Wholesome speech and skillful speech bring harmony, happiness, and peace, and even leading to the ending of dukkha.
One of the factors for the realization of Dhamma is listening Dhamma. In the Chinese language, the explanation of the Chinese letter character mouth(口=kho) is an opening where speech comes out, and foods go in. Whatever coming out and going in is very important for everyone.
We can create a lot of negative kammas and problems with it, and also can create a lot of positive kammas and benefit with it. It depends on how you use it. It can be harmful to oneself and others, and also can benefit for oneself and others. If we observe the world today, there are a lot of unwholesome things going on for the mouth. Polluted media and food poisonings are very harmful to the mind and physical body. Most media are talking about the development and promoting of greed, hatred, and delusion. Using science and technology to poison food chains( chemicals, pesticides, etc.). Some politicians are using the wrong speech and nasty tricks to get elected. How can the citizens rely on these leaders and their governments?
__ In the Buddha's teachings, we can study and learn a lot on wrong speech and right speech. The Buddha was the most skillful person in using speech. We should learn from him. There is a lot for reflection and contemplation on this subject. I want to quote some of them here.
In the Sutta Nipāta, the Buddha gave a discourse on Well Spoken Words (Subhasita Sutta). He distinguished four poorly spoken words and four well-spoken words.
(1) Unwholesome or poorly spoken words and wholesome or well-spoken words
(2) Unworthy or unjust words and worthy or just words.
(3) Unpleasant or un-enduring words and pleasant or enduring words
(4) False words and true words.
Then Ven. Vangisa(the arahant poet)praised the Buddha with the attractive verses: Speak only not cause us pain and not hurt each other. These are truly well-spoken words. Use pleasant speech which makes people glad, and not resorting to evil speech.
These are pleasant speech. The speech, the Awaken One(i.e., the Buddha) speaks is leading to Nibbāna, putting an end to dukkha. This is the only surpassed or worthiest speech. Therefore we should take care of the wholesome and friendly qualities constantly watch the movements of our minds and speeches.
__ In the Discourse to Prince Abhaya(Abhaya-rāja-kumāra Sutta), Majjima nikāya, the Buddha divided the speeches into six types. In the discourse, the Buddha gave the factors that went into deciding what was and was not worth saying. The main factors were three: a statement was untrue or true; unbeneficial or beneficial, and not pleasing or pleasing to others. The Buddha only spoke what was true and beneficial. He would look for the time to speak these things whether or not it was pleasing to others. With the main three factors and speeches can divide into six types:
(1) Untrue, unbeneficial and not pleasing
(2) True, unbeneficial and not pleasing
(3) True, beneficial and not pleasing
(4) Untrue, unbeneficial and pleasing
(5) True, unbeneficial and pleasing
(6) True, beneficial and pleasing
__ The Buddha spoke only what was true and beneficial. It might be pleased or not pleasing to others. But he would look for the appropriate time to speak them. So the Buddha spoke only (3) and (6) types of speech. One of the attributes of the Buddha is sugato- the well-spoken person(sugato also has other meanings). The first quality of the Dhamma is svākhāta-well expounded, that is good in the beginning, in the middle and the end.
Therefore the Buddha was the well-spoken person. His speeches were educating and training to become a worthy person. The speech the Buddha spoke for attaining Nibbāna that made an end to sufferings(dukkha). Therefore it was unsurpassed. The Buddha himself encouraged people for it. Therefore among the speeches, the speech on the Four Noble Truths are the most blessing and the best protection.
__ Last I want to quote a sutta and the topics of conversation in the Aṅguttara Nikāya. It is very important because we converse with people nearly all times. With conversations, human beings create a lot of wholesome and unwholesome kammas in all walks of life from the family level to government level. Therefore we should take it very seriously. In the sutta, the Buddha reminded it to the monks. But it also relates to lay-people. If everyone follows the instruction will bring happiness and peace in life and not pollute the mind, which is the source.
Topics of Conversation(Aṅguttara Nikāya)
The Buddha was staying in Sāvatthi, Anāthapindika’s monastery. One day a large number of monks, on returning from alms-round, gathered in the meeting hall and were engaged in many kinds of bestial topics of conversation: conversation about kings, robbers, and ministers of state; armies, alarms, and battles, foods and drink, clothing, furniture, garlands and scents ;relatives, vehicles, villages, towns, cities, the countrysides. Women and heroes; the gossip of the street and well; tales of the dead; tales of diversity; the creation of the world and the sea; talks of whether things exist or not.
The Buddha emerging from his seclusion in the late afternoon, went to the meeting hall. He asked the monks what they were talking about. They mentioned their conversation, and he told them that it was not right for monks to have these kinds of conversation. He taught them the proper conversation.
__ There are ten topics of proper conversation. Talk on modesty, contentment, seclusion, non-entanglements, arousing persistence, virtue, concentration, discernment, release, and the knowledge of vision and release. If you were to engage repeatedly in these ten topics of conversation, would outshine even the Sun and the Moon, so mighty, so powerful to say nothing of the wanderers of other sects.
__ We are not only engaging in conversation with others but also nowadays listening to a lot of them from the media; such as radio, movie, internet, etc. Most of us will never think that these media are teaching and educating us all the time. Why there are a lot of youth problems in family, school, and societies?
Because they were educated by some media. If parents are not controlling and leading them in the right direction, most problems will never be solved. Instead, their minds will become more polluted. Speech is so important that it can lead to problems, disharmony, violence and wars in politics, economics, nationalism, racism, religion, etc. These are ill speech, hate speech, and others.
The speech also can lead to harmony, peace, love, compassion, and enlightenment. There are eight causes for wrong views to arise: Two of the causes are very important, and the Buddha mentioned it very often in some of his discourses. These are: listening to wrong talks/ teachings and unwise attention(ayonisomanasikara).
Right view also based on listening to the right talks/ teachings and wise attention. In the Noble Eightfold Path, right view comes first, because it will lead to the right directions. Therefore the wrong view also will lead to the wrong directions.
Therefore the outcomes of the wrong view are bad consequences and right views are good consequences. Topics on speech are wide and profound. People are using it every day in the life. And if we can use it skillfully, then it is a better world to live. To understand more on speech, it needs to study the suttas. The Buddha was called-Teacher of gods and humans/ Satthā deva-manussānaṁ. Therefore well-spoken words are real protection and blessing,
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Nalorakk
- 文章: 587
- 註冊時間: 2017-03-03, 08:00
11. 奉養父母 ｜ Support for one’s parents
義註說明奉養父母的方式，包括為父母洗腳、按摩、沐浴，並供給四資具。之所以應當侍奉父母，是因為父母以種種方式幫助子女，以慈愛與悲憫希望子女安好。因此，即使子女把父母頂在頭上奉養一百年，仍無法報答父母的恩德。父母養育子女，使他們成長，並讓他們認識這個世界；所以父母被視為最初的老師。因此，奉養父母這項吉祥，能使人在今生獲得讚譽與善果，並在死後來世獲得安樂。《增支部》中有四篇經描述父母與子女的關係；依之實踐，可維持家庭的和諧與福祉。
佛陀在《增支部》AN 2.34 中說，世人難以報答兩個人，也就是父親與母親。即使我們以種種方式侍奉他們，如按摩、沐浴、揉搓四肢、清理父母的大小便，甚至使他們成為世上最富有、最有權勢的轉輪聖王（cakkavatti rāja），仍不足以報答。
原因是父母給予子女許多幫助，撫育、供養他們，並教他們認識世界。佛陀接著說明報答父母慈愛與恩德的方法：幫助父母建立對佛、法、僧的信心，安住於戒行、布施與智慧。唯有在這些方面幫助父母，才可說已報答恩債，甚至可說所作已超過報恩所需。這些都與心靈修行的進步有關。
《增支部》AN 3.31 〈Sabrahmaka Sutta〉：與梵天同住
經中，佛陀以三種稱號指父母：梵天、最初的老師，以及應受供養者；這是指子女在家中尊敬父母的家庭。因為父母對子女懷有慈愛與悲憫，智者應恭敬父母，給予特別照顧，供給飲食、衣服、臥具等；子女也應為父母按摩、沐浴、洗腳。如此侍奉父母者，在今生受到讚譽，死後則在天界享樂。（佛陀為何稱父母為梵天？因為父母對子女懷有慈、悲與喜；這些是梵天的德質。）
《增支部》AN 5.39〈Putta Sutta〉：兒子
在經中，佛陀提到父母希望家中出生一個兒子，並有以下五種前景。這些是：
1. 父母曾扶養他，所以他將扶養父母
2. 兒子將為父母辦事
3. 家族傳承將得以延續
4. 兒子將管理所繼承的財產
5. 父母去世後，兒子將代父母作供養。
佛陀接著說，智者因這五項期望而希望有兒子；所以，心懷感恩、知恩的善人會扶養父母。他憶念父母過去如何幫助自己，也同樣為父母做這些事。遵從父母勸告、具足信與戒德的子女，能延續家族傳承；這樣的子女值得他人讚歎。
佛陀關於父母與子女關係的教導，與中國聖賢的教導非常相似。孝養父母是天道，也是法，每個人都應履行。對任何智者與聖者而言，這都同樣是一項真理。沒有孝道，人便不再有人性；它也可視為其他善行得以發展的基礎。中國的歷史與文明就是很好的明證。
印度的歷史與文明或許也因同樣的原因而延續數千年。人類若缺少這項重要的吉祥，便會走向災難與毀滅。倘若從家庭生活開始就缺乏慈愛、感恩、體諒、尊重、和平與和諧，人類又如何生存？那必然是一條走向墮落、從人間墮入地獄大鑊的道路。
每個人在生命中都有責任。我們負有孝養和照顧父母的義務。如今人們在履行這項責任方面十分薄弱，有時甚至完全忽視。這對社會並非好現象，而是自私、忘恩、不敬、缺乏同理心與愛等徵兆。若有人忽視這項責任與義務，他也必定無法善待他人。
佛陀與古代聖賢都十分強調這項責任。在整個中國歷史與文化中，對孝道這項美德已有高度發展的思想與實踐。缺少這種美德的人永遠無法進步，也沒有未來。我們為何必須奉養父母？其中有許多充分的理由。
具備這種美德的人可稱為有人性的人；缺乏這種美德的人，則如同禽獸。只要有常識，這並不難理解。我們的生命從一開始就完全依賴父母；從母親的子宮起，直到長大而能承擔自己的責任，我們的生存都仰賴父母。最根本而重要的是基礎教育，也就是父母、尤其是母親，在我們年幼時所給予的教導與培育；這種基礎教育關乎道德與德行。
如今，大多數人忽略了它的重要性。母親是我們最初的老師；我們能否朝正確、善的方向進步，掌握在她們手中。同樣地，我們是否走向錯誤、不善的方向，也受她們影響。賢明的帝王、領袖、聖賢與偉人，都出自善良、聰慧而有智慧的父母。我們甚至可以說，孝道是所有善行生起的基礎；它體現感恩、尊重、愛、悲憫以及對他人的關懷。
有一句話說：「搖動搖籃的手，也能主宰世界。」女性在社會中扮演極其重要的角色，儘管今日社會的人們未必意識到這一點。古代中國的聖賢與智者對此有清楚而深刻的認識，因此留下許多文字記錄，藉由典籍代代相傳。
在古代中國，甚至早於佛陀的時代，就已有聖賢教導孕婦如何照顧胎兒，使其身心安康。據我所知，最早的相關記錄出自周朝，與周文王有關。這位君王在中國歷史上相當著名，是一位聰明、睿智而高尚的人。
記錄提到他的母親（女王）在懷孕期間如何照顧胚胎。
這種中國古代的母教，華語稱為「胎教」（Thaī Gyauk，產前教育）。因此，任何希望孩子身心安康的女性，都應在懷孕期間及生產後最初幾年留意自己的心念與行為，同時教導和培育孩子。
這種教導並非只見於中國傳統，一些古代或現代的佛教文獻也曾提及。佛陀的生平故事甚至記載，菩薩之母摩耶夫人如何調護身孕。某些緬甸佛教文獻提到佛陀生平中的一段事蹟：早在菩薩從兜率天投生之前，摩耶夫人有時就持守八關齋戒（uposatha sīla）。一些緬甸著名高僧的傳記也曾提到此事。不過，中國傳統對這個主題留有教本，其他傳統似乎多以口授流傳。佛陀與中國聖賢都知道心的力量，以及心對物質現象的影響。
如今，隨著科學技術進步，一些科學家也藉由研究與實驗得知這種現象。幾年前，緬甸上部一處偏遠地區有一名緬甸婦女生下兩個孩子，外貌看來像歐洲人；這種外貌與遺傳無關。當時有兩名法國醫務人員到當地，為村民注射預防疾病的疫苗。這名婦女因害怕西方人而躲在家中，村長等人便把她拉出來接受注射。她極度恐懼，這件事在心中留下強烈印象；結果，她生下了兩個外貌像歐洲人的孩子。
有一位緬甸比丘頭上有許多疤痕。其他比丘問他這些疤痕從何而來，他說自己出生時就有。據他所說，在緊接今生之前的前世，他曾遭強盜重擊頭部，因頭部重傷而死；這與今生的疤痕有關。當時他的心專注於痛苦，因此留下強烈印象。
前些時候，有一部西方人製作的紀錄片談到這個主題。片中有一幕，兩位懷孕的西方女性裸露隆起的腹部，隨著身旁播放的音樂跳舞。畫面十分難看，音樂也不悅耳；她們採用了錯誤的方式。希望生養好孩子的女性，應研究中國古代關於這個主題的典籍。不過，我們不應忘記一項極為重要的因素，那就是自身的道德準則或道德基礎。
不善心，以及由不善心發出的語業與身業，也是同樣的道理。惡臭腐爛的魚絕不會吸引蜜蜂，骯髒的蒼蠅卻會蜂擁而至；這是自然法則。
母親可以教導、訓練子女，使之成為高尚的人、聖賢或對社會有貢獻的偉人；也可能培育出邪惡、危險、犯罪而危害社會的人。善良、聰慧而有智慧的女兒，出自良好父母的培育；日後她也會成為賢妻良母。因此，一個幸福、和平而和諧的社會，在很大程度上有賴於女性。孝道之所以成為中國文化、哲學、教育及歷史實踐中的根本品德，也就不足為奇了。
奉養父母是一項高尚而必須履行的行為。盡到這項義務，能帶來許多福德、滿足與幸福。了解父母的恩德並時常憶念，十分重要；忘記自己的責任與義務，確實很不好。我們不應反覆追悔或憶念過去所作的惡事，只須決心不再重犯。因為這些惡事可能在臨終時浮現，帶來更多痛苦。
至於善行與法，則應經常憶念、省察，例如自己的布施與持戒、死隨念等。有一則著名的本生故事說明父母之愛（《睒摩本生》Sāma Jātaka，Jāt. 540）。故事敘述菩薩在某一過去世成為隱士金色睒摩。他與父母都以隱士身分住在森林裡；父母雙目失明，必須由他照顧。一天，波羅奈王來林中狩獵，誤把金色睒摩當成鹿，以毒箭射中他。
為了挽救他的生命，雙親以及一位曾在過去七世作菩薩母親的女天神，各自發出真實語（諦語）。雙親宣稱，他們愛兒子勝過自己的生命；女天神則說，她對金色睒摩的愛勝過以往對任何人的愛。憑藉真實語的力量，箭毒消失了。
有人可能會問：「父母之愛，哪一方更深？」《法句經》第三品〈心品〉中索雷亞（Soreyya）的故事給了明確答案（Dhp. 43）：母愛比父愛更深。這個故事奇特而有趣，顯示心的力量；我們不應忽視心的作用。索雷亞是財主之子，一天與幾名隨從前去沐浴。途中，他遇見摩訶迦旃延尊者；尊者當時正在城外整理袈裟，準備入城托鉢。
他看見長老金色的膚色，心想：「但願這位長老成為我的妻子，或但願我妻子的膚色像他一樣。」這個不善念一生起，他的性別便轉為女性。她逃離當地，來到德叉尸羅，遇見一位富人，後來嫁給他並生下兩個兒子；而她先前身為男子時，也已有兩個兒子。其後，她有機會再見摩訶迦旃延尊者並供養食物。
她恭敬地就多年前對尊者生起的錯誤念頭請求原諒。長老對她說：「我原諒你。」此語一出，她立刻恢復為原來的男子。他省察這一切後深感厭倦，於是離開在家生活而出家為比丘。此後，人們常問他：「你更愛哪一邊的兒子 —— 作父親時所生的兩個，還是作母親時所生的另外兩個？」他總回答，自己更愛從其腹中出生的兩個兒子。
我們從這裡得到的重要教訓是，我們不能愚蠢地、失控地思考事情。我們不應該忽視心智而成為它的奴隸，必須為了自己和他人的利益去控制和訓練它。任何性幻想和不當行為，包括同性戀，都可能帶來問題、危險和痛苦。
佛陀把父母比作梵天，因為他們以慈、悲、喜對待子女，並期望子女有所成就。若仔細思維母親九個月的懷孕期與分娩過程——分娩確實非常痛苦，有時甚至危及生命——我們就能體會母愛。生產後，她還必須以各種方式細心照顧孩子。
她必須用母乳餵養孩子，直到孩子能自行進食。因此，母愛充滿勇氣、耐心、無私與關懷，是高尚且具有療癒力量的。每當我思惟這些事，便不禁落淚。母親十分高尚，她們的愛感人至深。母乳從何而來？它是由母親的血液轉化而成的。
曾經有一位中國電影導演把妻子的母乳存放在一個小瓶子裡好幾年。有一天，他拿出來檢查，發現母乳變回了血。有一個故事，一頭母牛正在餵小牛，這時有一個獵人來並用矛刺向她。但矛沒有傷到她，矛尖反而彎了。無私的愛是非常強大的，它具有治癒的力量。
父母是我們最初的老師，尤其是母親。我們一生的成長，有賴於他們的教育與培育。善良而有德之人、偉人與聖賢，都是適當教育和培育的成果；這必須從家庭開始。因此，母親善盡職責，對孩子良好品德的成長與發展極為重要。沒有良善而能幹的母親，孩子的未來便很渺茫。我們很難報答父母的恩德。
依佛陀所教，報答父母的最佳方式，是幫助他們在信（saddhā）、戒（sīla）、聞（suta）、捨（cāga）與慧（paññā）上增長。善待父母極為重要，不能把他們當作一般人對待；例如，對父母發怒所造成的傷害更大。侮辱父母，如同以火焚燒自己。
佛陀在《增支部》AN 7.47〈第二火經〉中提到七種火。貪火、瞋火與癡火必須熄滅；父母、丈夫與沙門等三種火，則應以恭敬和供養來護持；最後的薪火應妥善照料。丈夫為家庭提供保障，因此應受尊重。
一個人若惡劣地對待父母，日後也會從自己的子女那裡得到同樣的結果；這樣的父母也不會有好子女。我們可以從阿闍世王的一生看見這一點。他為了權力殺害父親頻毘娑羅王，後來自己也被兒子殺害；他的兒子又同樣被自己的兒子所殺。
三代人都犯下弒父罪。觀察今日社會，可以發現侮辱、毆打乃至殺害父母的事件愈來愈多，比過去更為頻繁；街頭年長的無家可歸者也愈來愈多。這些現象都是人類社會衰敗的徵兆。人類正在地球上為自己製造地獄，而這些現象也預示了他們的未來。
在《法句經》中有關大目犍連尊者逝世的經文裡，佛陀向眾人提到了殺害父母的惡果。
第十品〈刀杖品〉：大目犍連尊者的故事。在他的一個前世，他因為他那惡毒的妻子而殺了他雙目失明的父母。在娶這個女人之前，他是一個孝順的兒子。
佛陀在此場合教導了四句偈 —— 第137偈到第140偈。
第 137 偈說明以武器傷害父母（也包括聖者）之業因，第 138 至 140 偈則說明其果報。
第 137 偈 —— 以武器傷害無害且不應受傷害者，很快便會遭逢以下十種惡果之一。
第 138 至 140 偈所列的十種惡果：
1. 遭受劇痛
2. 陷入貧困
3. 身體受傷（如失去肢體）
4. 罹患重病（如痲瘋病）
5. 精神失常
6. 遭逢災禍
7. 蒙受虛假而嚴重的指控
8. 失去親人
9. 財產毀壞，房屋遭火災或雷擊焚毀
10. 身壞命終後投生大地獄。
11. Support for one’s parents
__ Everyone’s life has duties. We have filial obligations to support and look after our parents. Nowadays human beings are very weak in this duty and even neglect about it. This is not a good sign for society. It is the sign for selfishness, ingratitude, disrespect, no empathy, no love, etc. Someone neglects this duty and obligation; it is sure that he cannot be good to others also.
The Buddha and the ancient sages emphasized this duty strongly. In the whole Chinese history and culture, there were highly developed philosophy and practices in this virtue as filial peity. A man does not have this virtue will never progress and no future. Why must we support for one's parents? There are many good reasons for it.
Someone has this virtue can be called a humane person, and without it, a beastly person. If anyone has a common sense, this is not difficult to understand. Our beginning of life totally depends on parents. Our survivals in life are starting from our mothers’ wombs until to grow up can take our responsibilities. The most fundamental importance is the basic education which our parents, especially the mothers, taught and trained us when we were young. This basic education is on morality and virtues.
Nowadays, most people neglect and overlook its importance. Mothers are our first teachers, and our progress in the right and wholesome directions are in their hands. It is also true that our failure in the wrong and unwholesome direction is in their hands.
Good emperors, leaders, sages, and great people came from the care of good, intelligent, and wise parents. Even we can say filial obligations is the foundation of all goodness to arise. It represents gratitude, respect, love, sympathy, and concern for others.
There is a saying: “The hand swings the cradle conquers the world.” A woman has the most important role within the society, even those people in the society of today maybe not aware of it. In ancient time Chinese sages and wise people knew this point very clear and profoundly. Therefore they created and handed it down a lot of written records in texts and books from generation to generation.
She can teach and train her children to become a noble person, a sage and a great man for the society, and also can produce a wicked, evil, dangerous, and criminal for the society. A good, intelligent, and wise daughter is born to good parents. And then later in life will become a good wife and mother. Therefore a happy, peaceful, and harmonious society is a lot of dependence on women. Therefore it is not surprising that filial obligations or filial piety are the fundamental quality or virtue in Chinese culture, philosophy, education, and practice in Chinese history.
__ Supporting for one's parents is a noble action and must have to be done. With its obligation and action brings a lot of merit, satisfaction, and happiness. It is important to understand the gratitude of parents and should always remember it. To forget the duty & obligation is very bad indeed. We should not feel remorse or remember whatever bad things have been done before. We determine not to repeat it is enough. These things can appear near the time of death and bring more sufferings.
But for good things and on Dhamma, it is good to remember and reflect them very often, e.g., one’s own dāna and sīla, reflection on death, etc. There was a remarkable jataka story on a parent's love. This was the story of the Bodhisatta in one of his past lives as a hermit Sumanasama. He and both of his parents were living in a forest as ascetics. His parents were blind, and he had to look after them. One day the king of Benares came for hunting in the forest and shot Sumanasama with a poison arrow because he was mistaken him as a deer.
To save his life, both parents and the female deity who was also the mother of the Bodhisatta for seven past lives in the past, each one of them made the asseveration of Truth. Both parents said that they loved him more than their lives. The deity said that her love of Sumanasama was more than anyone she had before. With the power of their truthful asseverations made the arrow poison disappeared.
__ Someone can ask this question; “Of the parent's love who love is stronger?” In Dhammapada, on the Chapter of Mind(Cittavagga), the story of Soreyya gave a clear-cut answer. The love of a mother is more than the father. This story was strange and interesting. It expressed the power of the mind, and we should not neglect its functioning. Soreyya, the son of a rich man and some attendants went for a bath. On the way, he met the Ven.Māha-kaccāyana, who was adjusting his robes outside the city for alms-round.
He saw the golden complexion of the Thera and thought, “How I wish the Thera were my wife, or else the complexion of my wife was like him.” As the unwholesome thought aroused in him and his sex changed into a woman. She ran away and arrived at Texila and met a rich man. She married him, and two sons were born to her. Also, there were two sons from the previous marriage as a man. Later she had the chance to meet and offer foods to the Ven. Mahā-kaccāyana.
She respectfully asked forgiveness to the Thera for her wrong thought on him some years before. Then the Thera said to her: “I forgive you.” As soon as these words were spoken and she changed back to a man as before. With reflection, he was feeling very weary and repulsive of all these things and left the household life and became a monk.
After that, he was often asked; “Whom do you love more, the two sons you had as a father or the other two you had as a mother?” To them, he would answer that his love for those born of the womb was greater.
The important lesson we gain from here is we cannot think about things foolishly out of control. We should not neglect the mind and become its slaves and have to control and train it for one's benefit and others. Any sexual fantasy and misconducts, including homosexuality, could bring problems, dangers, and sufferings.
__ The Buddha compared parents with the deity of the Brahman because they treated their children with love, sympathy, and appreciative joy and for success. We could appreciate the mother's love, if think about carefully her periods of pregnancy (9 months) and during the delivery (It must be very painful indeed, even sometimes have to risk their lives). After the delivery, she had to look after you carefully in all possible ways.
She had to feed you with her breast milk until we could take foods by ourselves. Therefore a mother's love is enriching with courage, patience, unselfishness, care, noble, and has the healing power. When I am contemplating these things, it makes me cry. Mothers are very noble, and their love is touching to the heart. Where is breast milk coming from? It is changing from her blood.
Once a Chinese movie director kept his wife breast milk in a small bottle for some years. One day he took out and checked it. It changed back into the blood. There was a story, a cow was feeding her calf, and at that time a hunter came and hit her with a spear. Instead of harming her, the spear was bent at the tip. Unselfish love is very powerful, and it has healing power.
__ Parents are our first teachers, especially mothers. Our progress in life depends on their education and training to us. Good and moral people, great men and sages are the outcomes of proper education and training. It has to be started from family life. Therefore the proper duties of a mother are very important for the growth and progress of the good qualities of the child. Without a good and skillful mother, the child's future is hopeless. We cannot easily repay for the kindness and gratitude of our parents.
According to the Buddha, the best way to pay it back was helping them grow in conviction(saddhā), virtue(sīla), learning(suta), generosity(cāga) and discernment(paññā). It is very important to treat our parents very well, and cannot treat them like others, e.g., the anger you have on your parents is more harmful. Insulting the parents is like burning oneself with fire.
The Buddha mentioned seven kinds of fire in the Aggi Sutta-the Fire Discourse Aṅguttara Nikāya. The fire of greed, hatred, and delusion have to be removed. The fire of parents, husband, and sages (samana) have to be worshipped (showing respect and making supports). The last fire has to be taken care; that is fuel fire. A husband gives security to the family. Therefore he has to be respected.
If someone very badly treating his or her parents and will get the same outcome from his or her children. Both of them can’t get good children of their own. This we can see in the life of King Ajātasattu. He killed his father King Bimbisara for power. Later in life, he was also killed by his son. Again his son was killed by his grandson.
Three generations had been committed patricides. Nowadays if we observe our present societies, there are more and more cases of insulting, beating, and killing parents than before. We can see more and older homeless people on the streets. These and other things are the signs of decadence in human societies. Human beings are creating their hells on Earth. These are also predictions for their future to come.
佛陀在《增支部》AN 2.34 中說，世人難以報答兩個人，也就是父親與母親。即使我們以種種方式侍奉他們，如按摩、沐浴、揉搓四肢、清理父母的大小便，甚至使他們成為世上最富有、最有權勢的轉輪聖王（cakkavatti rāja），仍不足以報答。
原因是父母給予子女許多幫助，撫育、供養他們，並教他們認識世界。佛陀接著說明報答父母慈愛與恩德的方法：幫助父母建立對佛、法、僧的信心，安住於戒行、布施與智慧。唯有在這些方面幫助父母，才可說已報答恩債，甚至可說所作已超過報恩所需。這些都與心靈修行的進步有關。
《增支部》AN 3.31 〈Sabrahmaka Sutta〉：與梵天同住
經中，佛陀以三種稱號指父母：梵天、最初的老師，以及應受供養者；這是指子女在家中尊敬父母的家庭。因為父母對子女懷有慈愛與悲憫，智者應恭敬父母，給予特別照顧，供給飲食、衣服、臥具等；子女也應為父母按摩、沐浴、洗腳。如此侍奉父母者，在今生受到讚譽，死後則在天界享樂。（佛陀為何稱父母為梵天？因為父母對子女懷有慈、悲與喜；這些是梵天的德質。）
《增支部》AN 5.39〈Putta Sutta〉：兒子
在經中，佛陀提到父母希望家中出生一個兒子，並有以下五種前景。這些是：
1. 父母曾扶養他，所以他將扶養父母
2. 兒子將為父母辦事
3. 家族傳承將得以延續
4. 兒子將管理所繼承的財產
5. 父母去世後，兒子將代父母作供養。
佛陀接著說，智者因這五項期望而希望有兒子；所以，心懷感恩、知恩的善人會扶養父母。他憶念父母過去如何幫助自己，也同樣為父母做這些事。遵從父母勸告、具足信與戒德的子女，能延續家族傳承；這樣的子女值得他人讚歎。
佛陀關於父母與子女關係的教導，與中國聖賢的教導非常相似。孝養父母是天道，也是法，每個人都應履行。對任何智者與聖者而言，這都同樣是一項真理。沒有孝道，人便不再有人性；它也可視為其他善行得以發展的基礎。中國的歷史與文明就是很好的明證。
印度的歷史與文明或許也因同樣的原因而延續數千年。人類若缺少這項重要的吉祥，便會走向災難與毀滅。倘若從家庭生活開始就缺乏慈愛、感恩、體諒、尊重、和平與和諧，人類又如何生存？那必然是一條走向墮落、從人間墮入地獄大鑊的道路。
每個人在生命中都有責任。我們負有孝養和照顧父母的義務。如今人們在履行這項責任方面十分薄弱，有時甚至完全忽視。這對社會並非好現象，而是自私、忘恩、不敬、缺乏同理心與愛等徵兆。若有人忽視這項責任與義務，他也必定無法善待他人。
佛陀與古代聖賢都十分強調這項責任。在整個中國歷史與文化中，對孝道這項美德已有高度發展的思想與實踐。缺少這種美德的人永遠無法進步，也沒有未來。我們為何必須奉養父母？其中有許多充分的理由。
具備這種美德的人可稱為有人性的人；缺乏這種美德的人，則如同禽獸。只要有常識，這並不難理解。我們的生命從一開始就完全依賴父母；從母親的子宮起，直到長大而能承擔自己的責任，我們的生存都仰賴父母。最根本而重要的是基礎教育，也就是父母、尤其是母親，在我們年幼時所給予的教導與培育；這種基礎教育關乎道德與德行。
如今，大多數人忽略了它的重要性。母親是我們最初的老師；我們能否朝正確、善的方向進步，掌握在她們手中。同樣地，我們是否走向錯誤、不善的方向，也受她們影響。賢明的帝王、領袖、聖賢與偉人，都出自善良、聰慧而有智慧的父母。我們甚至可以說，孝道是所有善行生起的基礎；它體現感恩、尊重、愛、悲憫以及對他人的關懷。
有一句話說：「搖動搖籃的手，也能主宰世界。」女性在社會中扮演極其重要的角色，儘管今日社會的人們未必意識到這一點。古代中國的聖賢與智者對此有清楚而深刻的認識，因此留下許多文字記錄，藉由典籍代代相傳。
在古代中國，甚至早於佛陀的時代，就已有聖賢教導孕婦如何照顧胎兒，使其身心安康。據我所知，最早的相關記錄出自周朝，與周文王有關。這位君王在中國歷史上相當著名，是一位聰明、睿智而高尚的人。
記錄提到他的母親（女王）在懷孕期間如何照顧胚胎。
這種中國古代的母教，華語稱為「胎教」（Thaī Gyauk，產前教育）。因此，任何希望孩子身心安康的女性，都應在懷孕期間及生產後最初幾年留意自己的心念與行為，同時教導和培育孩子。
這種教導並非只見於中國傳統，一些古代或現代的佛教文獻也曾提及。佛陀的生平故事甚至記載，菩薩之母摩耶夫人如何調護身孕。某些緬甸佛教文獻提到佛陀生平中的一段事蹟：早在菩薩從兜率天投生之前，摩耶夫人有時就持守八關齋戒（uposatha sīla）。一些緬甸著名高僧的傳記也曾提到此事。不過，中國傳統對這個主題留有教本，其他傳統似乎多以口授流傳。佛陀與中國聖賢都知道心的力量，以及心對物質現象的影響。
如今，隨著科學技術進步，一些科學家也藉由研究與實驗得知這種現象。幾年前，緬甸上部一處偏遠地區有一名緬甸婦女生下兩個孩子，外貌看來像歐洲人；這種外貌與遺傳無關。當時有兩名法國醫務人員到當地，為村民注射預防疾病的疫苗。這名婦女因害怕西方人而躲在家中，村長等人便把她拉出來接受注射。她極度恐懼，這件事在心中留下強烈印象；結果，她生下了兩個外貌像歐洲人的孩子。
有一位緬甸比丘頭上有許多疤痕。其他比丘問他這些疤痕從何而來，他說自己出生時就有。據他所說，在緊接今生之前的前世，他曾遭強盜重擊頭部，因頭部重傷而死；這與今生的疤痕有關。當時他的心專注於痛苦，因此留下強烈印象。
前些時候，有一部西方人製作的紀錄片談到這個主題。片中有一幕，兩位懷孕的西方女性裸露隆起的腹部，隨著身旁播放的音樂跳舞。畫面十分難看，音樂也不悅耳；她們採用了錯誤的方式。希望生養好孩子的女性，應研究中國古代關於這個主題的典籍。不過，我們不應忘記一項極為重要的因素，那就是自身的道德準則或道德基礎。
不善心，以及由不善心發出的語業與身業，也是同樣的道理。惡臭腐爛的魚絕不會吸引蜜蜂，骯髒的蒼蠅卻會蜂擁而至；這是自然法則。
母親可以教導、訓練子女，使之成為高尚的人、聖賢或對社會有貢獻的偉人；也可能培育出邪惡、危險、犯罪而危害社會的人。善良、聰慧而有智慧的女兒，出自良好父母的培育；日後她也會成為賢妻良母。因此，一個幸福、和平而和諧的社會，在很大程度上有賴於女性。孝道之所以成為中國文化、哲學、教育及歷史實踐中的根本品德，也就不足為奇了。
奉養父母是一項高尚而必須履行的行為。盡到這項義務，能帶來許多福德、滿足與幸福。了解父母的恩德並時常憶念，十分重要；忘記自己的責任與義務，確實很不好。我們不應反覆追悔或憶念過去所作的惡事，只須決心不再重犯。因為這些惡事可能在臨終時浮現，帶來更多痛苦。
至於善行與法，則應經常憶念、省察，例如自己的布施與持戒、死隨念等。有一則著名的本生故事說明父母之愛（《睒摩本生》Sāma Jātaka，Jāt. 540）。故事敘述菩薩在某一過去世成為隱士金色睒摩。他與父母都以隱士身分住在森林裡；父母雙目失明，必須由他照顧。一天，波羅奈王來林中狩獵，誤把金色睒摩當成鹿，以毒箭射中他。
為了挽救他的生命，雙親以及一位曾在過去七世作菩薩母親的女天神，各自發出真實語（諦語）。雙親宣稱，他們愛兒子勝過自己的生命；女天神則說，她對金色睒摩的愛勝過以往對任何人的愛。憑藉真實語的力量，箭毒消失了。
有人可能會問：「父母之愛，哪一方更深？」《法句經》第三品〈心品〉中索雷亞（Soreyya）的故事給了明確答案（Dhp. 43）：母愛比父愛更深。這個故事奇特而有趣，顯示心的力量；我們不應忽視心的作用。索雷亞是財主之子，一天與幾名隨從前去沐浴。途中，他遇見摩訶迦旃延尊者；尊者當時正在城外整理袈裟，準備入城托鉢。
他看見長老金色的膚色，心想：「但願這位長老成為我的妻子，或但願我妻子的膚色像他一樣。」這個不善念一生起，他的性別便轉為女性。她逃離當地，來到德叉尸羅，遇見一位富人，後來嫁給他並生下兩個兒子；而她先前身為男子時，也已有兩個兒子。其後，她有機會再見摩訶迦旃延尊者並供養食物。
她恭敬地就多年前對尊者生起的錯誤念頭請求原諒。長老對她說：「我原諒你。」此語一出，她立刻恢復為原來的男子。他省察這一切後深感厭倦，於是離開在家生活而出家為比丘。此後，人們常問他：「你更愛哪一邊的兒子 —— 作父親時所生的兩個，還是作母親時所生的另外兩個？」他總回答，自己更愛從其腹中出生的兩個兒子。
我們從這裡得到的重要教訓是，我們不能愚蠢地、失控地思考事情。我們不應該忽視心智而成為它的奴隸，必須為了自己和他人的利益去控制和訓練它。任何性幻想和不當行為，包括同性戀，都可能帶來問題、危險和痛苦。
佛陀把父母比作梵天，因為他們以慈、悲、喜對待子女，並期望子女有所成就。若仔細思維母親九個月的懷孕期與分娩過程——分娩確實非常痛苦，有時甚至危及生命——我們就能體會母愛。生產後，她還必須以各種方式細心照顧孩子。
她必須用母乳餵養孩子，直到孩子能自行進食。因此，母愛充滿勇氣、耐心、無私與關懷，是高尚且具有療癒力量的。每當我思惟這些事，便不禁落淚。母親十分高尚，她們的愛感人至深。母乳從何而來？它是由母親的血液轉化而成的。
曾經有一位中國電影導演把妻子的母乳存放在一個小瓶子裡好幾年。有一天，他拿出來檢查，發現母乳變回了血。有一個故事，一頭母牛正在餵小牛，這時有一個獵人來並用矛刺向她。但矛沒有傷到她，矛尖反而彎了。無私的愛是非常強大的，它具有治癒的力量。
父母是我們最初的老師，尤其是母親。我們一生的成長，有賴於他們的教育與培育。善良而有德之人、偉人與聖賢，都是適當教育和培育的成果；這必須從家庭開始。因此，母親善盡職責，對孩子良好品德的成長與發展極為重要。沒有良善而能幹的母親，孩子的未來便很渺茫。我們很難報答父母的恩德。
依佛陀所教，報答父母的最佳方式，是幫助他們在信（saddhā）、戒（sīla）、聞（suta）、捨（cāga）與慧（paññā）上增長。善待父母極為重要，不能把他們當作一般人對待；例如，對父母發怒所造成的傷害更大。侮辱父母，如同以火焚燒自己。
佛陀在《增支部》AN 7.47〈第二火經〉中提到七種火。貪火、瞋火與癡火必須熄滅；父母、丈夫與沙門等三種火，則應以恭敬和供養來護持；最後的薪火應妥善照料。丈夫為家庭提供保障，因此應受尊重。
一個人若惡劣地對待父母，日後也會從自己的子女那裡得到同樣的結果；這樣的父母也不會有好子女。我們可以從阿闍世王的一生看見這一點。他為了權力殺害父親頻毘娑羅王，後來自己也被兒子殺害；他的兒子又同樣被自己的兒子所殺。
三代人都犯下弒父罪。觀察今日社會，可以發現侮辱、毆打乃至殺害父母的事件愈來愈多，比過去更為頻繁；街頭年長的無家可歸者也愈來愈多。這些現象都是人類社會衰敗的徵兆。人類正在地球上為自己製造地獄，而這些現象也預示了他們的未來。
在《法句經》中有關大目犍連尊者逝世的經文裡，佛陀向眾人提到了殺害父母的惡果。
第十品〈刀杖品〉：大目犍連尊者的故事。在他的一個前世，他因為他那惡毒的妻子而殺了他雙目失明的父母。在娶這個女人之前，他是一個孝順的兒子。
佛陀在此場合教導了四句偈 —— 第137偈到第140偈。
第 137 偈說明以武器傷害父母（也包括聖者）之業因，第 138 至 140 偈則說明其果報。
第 137 偈 —— 以武器傷害無害且不應受傷害者，很快便會遭逢以下十種惡果之一。
第 138 至 140 偈所列的十種惡果：
1. 遭受劇痛
2. 陷入貧困
3. 身體受傷（如失去肢體）
4. 罹患重病（如痲瘋病）
5. 精神失常
6. 遭逢災禍
7. 蒙受虛假而嚴重的指控
8. 失去親人
9. 財產毀壞，房屋遭火災或雷擊焚毀
10. 身壞命終後投生大地獄。
11. Support for one’s parents
__ Everyone’s life has duties. We have filial obligations to support and look after our parents. Nowadays human beings are very weak in this duty and even neglect about it. This is not a good sign for society. It is the sign for selfishness, ingratitude, disrespect, no empathy, no love, etc. Someone neglects this duty and obligation; it is sure that he cannot be good to others also.
The Buddha and the ancient sages emphasized this duty strongly. In the whole Chinese history and culture, there were highly developed philosophy and practices in this virtue as filial peity. A man does not have this virtue will never progress and no future. Why must we support for one's parents? There are many good reasons for it.
Someone has this virtue can be called a humane person, and without it, a beastly person. If anyone has a common sense, this is not difficult to understand. Our beginning of life totally depends on parents. Our survivals in life are starting from our mothers’ wombs until to grow up can take our responsibilities. The most fundamental importance is the basic education which our parents, especially the mothers, taught and trained us when we were young. This basic education is on morality and virtues.
Nowadays, most people neglect and overlook its importance. Mothers are our first teachers, and our progress in the right and wholesome directions are in their hands. It is also true that our failure in the wrong and unwholesome direction is in their hands.
Good emperors, leaders, sages, and great people came from the care of good, intelligent, and wise parents. Even we can say filial obligations is the foundation of all goodness to arise. It represents gratitude, respect, love, sympathy, and concern for others.
There is a saying: “The hand swings the cradle conquers the world.” A woman has the most important role within the society, even those people in the society of today maybe not aware of it. In ancient time Chinese sages and wise people knew this point very clear and profoundly. Therefore they created and handed it down a lot of written records in texts and books from generation to generation.
She can teach and train her children to become a noble person, a sage and a great man for the society, and also can produce a wicked, evil, dangerous, and criminal for the society. A good, intelligent, and wise daughter is born to good parents. And then later in life will become a good wife and mother. Therefore a happy, peaceful, and harmonious society is a lot of dependence on women. Therefore it is not surprising that filial obligations or filial piety are the fundamental quality or virtue in Chinese culture, philosophy, education, and practice in Chinese history.
__ Supporting for one's parents is a noble action and must have to be done. With its obligation and action brings a lot of merit, satisfaction, and happiness. It is important to understand the gratitude of parents and should always remember it. To forget the duty & obligation is very bad indeed. We should not feel remorse or remember whatever bad things have been done before. We determine not to repeat it is enough. These things can appear near the time of death and bring more sufferings.
But for good things and on Dhamma, it is good to remember and reflect them very often, e.g., one’s own dāna and sīla, reflection on death, etc. There was a remarkable jataka story on a parent's love. This was the story of the Bodhisatta in one of his past lives as a hermit Sumanasama. He and both of his parents were living in a forest as ascetics. His parents were blind, and he had to look after them. One day the king of Benares came for hunting in the forest and shot Sumanasama with a poison arrow because he was mistaken him as a deer.
To save his life, both parents and the female deity who was also the mother of the Bodhisatta for seven past lives in the past, each one of them made the asseveration of Truth. Both parents said that they loved him more than their lives. The deity said that her love of Sumanasama was more than anyone she had before. With the power of their truthful asseverations made the arrow poison disappeared.
__ Someone can ask this question; “Of the parent's love who love is stronger?” In Dhammapada, on the Chapter of Mind(Cittavagga), the story of Soreyya gave a clear-cut answer. The love of a mother is more than the father. This story was strange and interesting. It expressed the power of the mind, and we should not neglect its functioning. Soreyya, the son of a rich man and some attendants went for a bath. On the way, he met the Ven.Māha-kaccāyana, who was adjusting his robes outside the city for alms-round.
He saw the golden complexion of the Thera and thought, “How I wish the Thera were my wife, or else the complexion of my wife was like him.” As the unwholesome thought aroused in him and his sex changed into a woman. She ran away and arrived at Texila and met a rich man. She married him, and two sons were born to her. Also, there were two sons from the previous marriage as a man. Later she had the chance to meet and offer foods to the Ven. Mahā-kaccāyana.
She respectfully asked forgiveness to the Thera for her wrong thought on him some years before. Then the Thera said to her: “I forgive you.” As soon as these words were spoken and she changed back to a man as before. With reflection, he was feeling very weary and repulsive of all these things and left the household life and became a monk.
After that, he was often asked; “Whom do you love more, the two sons you had as a father or the other two you had as a mother?” To them, he would answer that his love for those born of the womb was greater.
The important lesson we gain from here is we cannot think about things foolishly out of control. We should not neglect the mind and become its slaves and have to control and train it for one's benefit and others. Any sexual fantasy and misconducts, including homosexuality, could bring problems, dangers, and sufferings.
__ The Buddha compared parents with the deity of the Brahman because they treated their children with love, sympathy, and appreciative joy and for success. We could appreciate the mother's love, if think about carefully her periods of pregnancy (9 months) and during the delivery (It must be very painful indeed, even sometimes have to risk their lives). After the delivery, she had to look after you carefully in all possible ways.
She had to feed you with her breast milk until we could take foods by ourselves. Therefore a mother's love is enriching with courage, patience, unselfishness, care, noble, and has the healing power. When I am contemplating these things, it makes me cry. Mothers are very noble, and their love is touching to the heart. Where is breast milk coming from? It is changing from her blood.
Once a Chinese movie director kept his wife breast milk in a small bottle for some years. One day he took out and checked it. It changed back into the blood. There was a story, a cow was feeding her calf, and at that time a hunter came and hit her with a spear. Instead of harming her, the spear was bent at the tip. Unselfish love is very powerful, and it has healing power.
__ Parents are our first teachers, especially mothers. Our progress in life depends on their education and training to us. Good and moral people, great men and sages are the outcomes of proper education and training. It has to be started from family life. Therefore the proper duties of a mother are very important for the growth and progress of the good qualities of the child. Without a good and skillful mother, the child's future is hopeless. We cannot easily repay for the kindness and gratitude of our parents.
According to the Buddha, the best way to pay it back was helping them grow in conviction(saddhā), virtue(sīla), learning(suta), generosity(cāga) and discernment(paññā). It is very important to treat our parents very well, and cannot treat them like others, e.g., the anger you have on your parents is more harmful. Insulting the parents is like burning oneself with fire.
The Buddha mentioned seven kinds of fire in the Aggi Sutta-the Fire Discourse Aṅguttara Nikāya. The fire of greed, hatred, and delusion have to be removed. The fire of parents, husband, and sages (samana) have to be worshipped (showing respect and making supports). The last fire has to be taken care; that is fuel fire. A husband gives security to the family. Therefore he has to be respected.
If someone very badly treating his or her parents and will get the same outcome from his or her children. Both of them can’t get good children of their own. This we can see in the life of King Ajātasattu. He killed his father King Bimbisara for power. Later in life, he was also killed by his son. Again his son was killed by his grandson.
Three generations had been committed patricides. Nowadays if we observe our present societies, there are more and more cases of insulting, beating, and killing parents than before. We can see more and older homeless people on the streets. These and other things are the signs of decadence in human societies. Human beings are creating their hells on Earth. These are also predictions for their future to come.
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Nalorakk
- 文章: 587
- 註冊時間: 2017-03-03, 08:00
12. 照顧妻兒 ｜ Assistance to one's wife and children
義註把「妻子」解釋為二十類妻子中的任何一類。對大多數人而言，情況並非如此。擁有許多妻子與女人的男子沉溺於欲樂，這是低下、不高尚的，也無益於身心安康。佛陀在《教誡新伽羅經》中教導新伽羅（Siṅgāla），丈夫應如何照顧妻子；下文將會提到。《增支部》四集則說明另一種維繫人際關係的方法。
這稱為維繫人際關係的四種方法，即四攝法（saṅgaha-vatthu）：
1. 布施（dāna）；
2. 愛語（peyyavajja）；
3. 利行（atthacariyā）；
4. 同事，即平等相待（samānattatā）。
這四法也可稱為受人愛戴之因。
人的性情與特點各不相同，我們可以運用其中任何一種方法維繫與他人的關係。有些人喜歡受贈禮物，就對他們布施；有些人喜歡親切之語，就對他們說愛語；有些人重視利行，就給予建議與指導，告訴他們如何以有益的方式行事；有些人重視平等相待，就以同事攝對待他們，也就是與他們共同做事。
佛陀以行進中戰車的車軸栓作譬喻，說明四攝法如何維繫人際關係。若無這四法，父母便得不到子女的尊敬與敬重；奉行四攝法者也會受到智者的讚歎與尊敬。
《相應部·帝釋相應》（Sakkasaṃyutta） 中有一篇經，說到天主帝釋與御者摩多梨（Mātali）禮敬在家人的故事。當時他們正要前往園林觀賞美景。帝釋登上戰車以前，合掌禮敬四方。摩多梨心生好奇，便問帝釋是在向誰合掌禮敬。
帝釋回答，他禮敬那些具足戒、長久修習定、為斷除苦而如法出家修梵行的人。帝釋接著說，他也禮敬造作福德、具足戒行，並以正當方式扶養妻子的在家人。聽完這些話，摩多梨也仿效帝釋而行。
依這個故事，即使諸天也尊敬、禮敬那些造福德、持戒並照顧妻兒的人。
在《長部》DN 31〈教誡新伽羅經〉，意為「給新伽羅的教誡」中，佛陀向居士之子新伽羅開示，說明丈夫對妻兒的責任與義務。
丈夫應以五種方式照顧妻子：
1. 尊重她；
2. 以禮相待；
3. 對她忠貞；
4. 把管理家務的權責交給她；
5. 贈送飾物給她。
父母應以五種方式照顧子女：
1. 制止他們作惡；
2. 引導他們行善；
3. 培養他們的職業技能；
4. 為他們安排合適的婚姻；
5. 適時把遺產交給他們。
妻子的五項責任與義務：
1. 善盡本分；
2. 善待家中侍從等人；
3. 保持忠貞；
4. 妥善照管丈夫的收入；
5. 辦理一切事務時能幹而勤勉。
子女的五項責任與義務：
1. 父母曾扶養我，如今我將扶養他們；
2. 我將替他們辦理應辦之事；
3. 我將延續家族血脈與傳統；
4. 我將妥善守護所繼承的財產；
5. 父母去世後，我將以布施（cāga）等方式代他們修福。
第十二項吉祥 —— 照顧妻兒，是一個非常有趣而重要的主題，有許多內容值得說明與思惟。這也是一個廣博而深奧的課題；不同的人會有不同的看法。想要深入理解的人，應研習、探究並思惟古代聖賢與佛陀的一切教導。大多數人花費大量時間與金錢學習、研究，卻是在滋養貪、瞋、癡等煩惱。相反地，他們應當用功於自己的心；心比任何人都更貼近自己，也能把自己帶向幸福或毀滅。
第十一與第十二項吉祥，涵蓋了從家庭生活到整個社會的範圍。每個家庭都是社會中最小的單位，猶如身體的一個部分；身體任何部分若出問題或發生異常，人就必定受苦，甚至死亡。每個家庭若都能妥善處理自己的事務，便能解決今日社會中的許多問題。
因此，家庭中的良好教育極為根本，也會對社會產生強大影響。我們不應只把教育視為謀生手段；透過六根而有的一切經驗都是教育，所以沒有人能脫離教育。教育可以是善的，也可以是不善的。即使是科學與技術，運用得正確便成為正確的知識，運用得錯誤則成為錯誤的知識。
其他一切人類知識，包括宗教，也都應作如是觀。一切錯誤而有害的行為，都源於錯誤的見解與思惟。照顧子女是所有父母的責任與義務。佛陀列出五種方式，其中最重要的三項是：制止子女作惡、引導他們行善，以及訓練他們從事一項職業。
第一與第二項是道德與德行的基礎教育；缺少這種教育，孩子永遠無法成為善人，也無法走上正確道路。以下將敘述佛陀時代的兩個故事：第一個是《法句經》〈老品〉中大財長者之子的故事；另一個是《法句經》〈世間品〉中給孤獨長者之子迦羅的故事。前者缺乏道德與德行，得到負面結果；後者則正好相反。
—— 大財長者之子的故事
大財長者之子年輕時未受任何教育。成年後，他娶了一位富家女，而她也同樣未受教育。雙方父母都未履行身為父母的責任與義務；五項責任中，他們只做了第五項——在適當時候把遺產交給子女。缺少其他幾項，遺產反而變得無益而有害。
因此，有些有智慧的父母雖然富有，卻不把財產留給子女，而只給予良好教育，例如道德、德行與職業技能等，使子女能在生活中自立。大財長者之子夫妻雙方的父母去世後，他們繼承大量財富，變得非常富有。然而夫妻二人都愚昧無知，只懂得把錢耗費在欲樂上，終日吃喝玩樂、揮霍財產。他們與惡友一同散盡財富，是必然的結果；無知愚癡之人很容易受人欺騙。
他們花光所有財產後，又陸續賣掉田地與房屋。由於不懂得謀生，最後變得一貧如洗、孤立無援，只能成為乞丐，流落街頭。財富與權力對愚人而言猶如劇毒之蛇，對智者而言卻能成為真正的寶藏。社會的問題在於，愚人比智者多。
一天，佛陀看見他倚在寺院牆邊，吃著沙彌給他的剩食，便露出微笑。阿難尊者請問佛陀微笑的原因，佛陀回答說：
「阿難，你看這位富家子；他過著無用、漫無目的而耽樂的生活。如果他在人生第一階段學會管理財富，本可成為第一等富翁；若在那時出家，本可證得阿羅漢果，他的妻子也可證得不還果。如果他在人生第二階段學會管理財富，本可成為第二等富翁。」
如果他在人生第二階段出家，本可證得不還果（anāgāmin），妻子則可證得一來果（sakadāgāmi），其餘階段亦可類推。然而，他在人生三個階段都無所作為，因而失去全部財富，也失去證悟道果的一切機會。從這個故事，我們可以看出《輪經》所說四輪的重要性；前文「正確引導自己」（第三項）已作說明，這與今生及今生所造之業有關。
—— 給孤獨長者之子迦羅的故事
給孤獨長者之子迦羅，每當佛陀與比丘僧團來到家中時，總是避而遠之。給孤獨長者擔心兒子若繼續如此，將得不到任何利益，於是以金錢為餌來改變他。他答應兒子，只要去寺院持守一天布薩，便給他一百枚錢幣。迦羅於是前往寺院，翌日一早便回家，期間沒有聽聞任何法義開示。
下一次，給孤獨長者對兒子說：「孩子，如果你學會佛陀所教的一首偈頌，回來時我就給你一千枚錢幣。」迦羅於是再次到寺院學習。這一次，他嘗試向佛陀學法。佛陀教他一首短偈背誦，同時又使他忘記；他因此不得不反覆念誦，最後徹底理解法義，並證得預流道與預流果（sotāpanna）。這種方法很像中國所說的「讀書百遍，其義自見」。
第二天清晨，迦羅跟隨佛陀與僧團來到家中。他的父親以米粥供養佛陀與僧團，之後又取出一千枚錢幣，想當著佛陀的面交給兒子，但迦羅拒絕接受。佛陀便對給孤獨長者說：「施主，你的兒子已證得預流果；此果比轉輪聖王的財富、天神的地位與梵天的地位更為殊勝。」
佛陀時代的這兩個故事，使我們得以思考父母對子女的責任與義務。如果父母忽視這些責任，孩子便會像大財長者之子一樣，人生不斷衰敗，並成為家庭與社會的負擔。兩個故事的結果有天壤之別。父母若要像給孤獨長者那樣行事，首先應具備善良而善巧的父母素質；他們必須從自己的父母那裡接受教育與訓練，並具備經驗與多聞（suta）。
因此，基礎教育與訓練應從家庭開始。中國古代聖賢對此了解得非常清楚，與佛陀所教相去不遠。中國典籍所載的制度與善巧方法更為詳盡，也累積了豐富經驗，至少已有三千多年歷史。《教誡新伽羅經》所列妻子的第一項責任，就是善盡自己的職責。古代智者對這些責任與義務有許多論述。
他們對這些事情具有明確的正見。妻子的一項重大責任，是成為母親；而母親的一項重大責任，則是朝正確、善的方向教育與培育子女。如今許多母親忽略了這項責任與義務，孩子反而由電子遊戲、電視、電影、網路、音樂等各種媒體來教育和塑造，其中有許多不善而有害的內容。
唯有了解佛陀教法的人與聖賢，才明白這些事物的危害。為何今日家庭、學校與社會中的青少年問題比過去更多？因為心的染污與外在污染一樣都在增加；外在污染正是人心的反映。能幹的母親來自賢妻，賢妻則來自良善的女兒。她不是靠投票選出來的，而是經由正確而明智的教育與訓練培養出來的。我們不應忘記，世上的愚者比智者多。
大多數人不認為倫理、道德與德行對人類極為重要而根本，因此在癡的驅使下愚昧地思考、說話與行動。倫理、道德與德行是一切善法生起的基礎。這些善的心行並非聖賢或佛陀所創造，而是他們以智慧發現並通達的。它們是自然法則與心之法則的一部分，也會影響物質世界；它們如業之法則一般具有普遍性，彼此亦密切相關。同時，它們體現了人類應有的準則與地位。人是自己命運的主人。
其他類型的生物沒有這個機會。因此，正確且基本的教育對每個人都非常重要。父母是孩子的第一任老師，比學校老師更重要。因此，教育必須從家庭生活早期開始。
我們可以根據中國聖賢古代典籍的教導將教育分為四種類型。
1. 家庭生活與社會教育：這是關於家庭中的人際關係，如父母與子女、夫妻、兄弟姊妹之間的關係；也包括社會中的人際關係，如朋友、上司與下屬之間的關係。這一切都以倫理、道德與德行等標準為基礎。我們也可在《長部》DN 31〈教誡新伽羅經〉中看到這類對在家人的教導；兩者之間有相似之處。
2. 業之法則的教育：這屬於佛教的範疇。業之法則深奧廣博，關乎一切眾生，除佛陀外無人能徹底窮究。它是四種不可思議之一，也是佛境；除了佛陀，無人能完全通達。甚至可以說，這是佛陀圓滿智慧的一部分。即使佛陀只教授業之法則而不教其他法，也仍無人能與他相比或超越他。業之法則支配著各類眾生。
大多數眾生在生死輪迴中流轉時，為何遭遇種種不同的苦？主要原因是他們不了解業之法則，也從未聽聞。即使大多數佛教徒，也只知道表面，理解得不夠深刻清楚，因而無法在日常生活中充分運用。大多數佛教徒雖接觸到教法，卻未獲得本應得到的許多利益。
3. 世俗教育：世間各種形式的教育，包括學校、大學、謀生所需的職業教育及一般知識等。
4. 宗教教育：這涉及所有主要宗教，但不包括邪教。經過審慎而明智的思惟便會明白，無論人們具有何種宗教、信仰或文化背景，業之法則的教育都應置於首位。因為這是普遍法則，一切眾生都受其支配。正如眾生無法逃離時間與空間，也無法逃離業之法則；人類的一切善業、不善業與善惡夾雜之業，都在這條普遍法則之下。
學習並思惟業之法則後，人們便能清楚理解其運作原理；此後再學習、思惟並實踐倫理、道德與德行，便會更加有效。人若能在日常生活中學習、思惟並實踐這兩種教育——業之法則與倫理——人間便會如同天堂。
在《教誡新伽羅經》所說丈夫對妻子的責任與義務中，第三項是對妻子忠貞；妻子對丈夫也同樣有保持忠貞的責任。夫妻彼此忠貞，對家庭與社會都極為重要。家庭和社會中的一些問題，正與夫妻不忠有關；不忠會造成不幸的婚姻，並傷害家庭成員，尤其是子女。
這些傷害進而影響社會。許多青少年問題都與婚姻破裂有關，因為婚姻破裂會影響孩子的心，使他們無法接受適當的教育與訓練。為何今日的青少年問題和犯罪比過去更多？一些研究指出，破裂的婚姻愈多，青少年問題與犯罪也愈多。大多數人只把通姦視為欲邪行，其實還有其他欲邪行會傷害自己，繼而危害社會；某些媒體甚至把這些欲邪行當成娛樂。
今日世界的墮胎問題，是女性最應深思的事情之一。如今大多數人對此看得很輕；這是一些孕婦與母親所犯的嚴重惡行之一，也是殺害自己子女的行為。雖然不如弒母之罪嚴重，這種行為卻使人類比動物更為低劣；有些動物甚至會為保護後代而犧牲生命。
很久以前，中國發生了一個真實的故事。我相信在世界各地也有許多關於雌性動物保護其後代的真實故事。一位中國學者邀請了一些朋友來吃午飯。他最喜歡的菜是鰻魚肉。他把一些活鰻魚放進沸騰的鍋裡。然後，一件奇怪的事情就在他們面前發生了。其中一條肥胖的鰻魚把長長的身體一部分曲起來，伸出沸水之上。
這位學者對此十分好奇，便把鰻魚取出，剖開那段彎曲的身體；眾人發現裡面有許多小鰻魚。這就是高尚的母愛與悲憫，也是所有母親的天性。從那天起，這名男子便開始吃素。母親殺死自己無辜的孩子，實在太殘忍。無論以何種理由終止胚胎，都是自己所犯的過錯，也是沉溺欲樂與欲邪行的結果。殺害自己的孩子不是解決社會問題的正確方式；正確的方法是約束欲邪行。
我們不應忘記作用與反作用的自然法則。在未來世，你的子女將成為你真正的敵人，同樣的事情也會發生在你身上。如今許多國家甚至制定法律，容許人們殺害自己的孩子；這是人類所能做的最愚癡而荒謬之事。人類彷彿在競相殺害動物——為了食物、狩獵等 —— 也競相殺害自己的孩子。競爭是「美國症候群」（taṇhā，渴愛），會導致痛苦。
每天，世界各地有多少動物只因被當作食物而遭殺害？同樣地，每天又有多少胎兒被自己的母親殺害？佛陀說，與投生於其他趣處——四惡趣——相比，人身極為難得。因此，孕婦與母親應培養愛，而非欲貪；丈夫也應同樣對妻子培養愛，而非欲貪。如此，人間便會成為天堂。
12. Assistance to one's wife and children
__ In Sigālovāda Sutta- Advice to Sigāla, Digha Nikaya, the Buddha gave instructions to Sigāla, the house holder’s son, on the duties and obligations as a husband to wife and children.
Assistance to one's wife in five ways:
(1) By respecting her
(2) By his courtesy
(3) By being faithful to her
(4) By handing over authority to her
(5) By providing her with adornments
Assistance to one’s children in five ways:
(1) Restrain them from evil
(2) Direct them towards the goods
(3) Train them to a profession
(4) Arrange suitable marriages for them
(5) In due time hand over the inheritance to them.
The five duties and obligations of a wife:
(1) By doing her duties well
(2) By hospitality to attendants, etc.
(3) By her fidelity
(4) By looking after his earnings
(5) By skill and Industry in all her business dealings
The five duties and obligations of a child:
(1) Once I was supported by them now, I'll be their support
(2) I'll perform those duties they have to perform
(3) I'll maintain the lineage and tradition of my family
(4) I'll look after my inheritance
(5) I'll give alms or generosity(cāga) on behalf of them(When the parents are dead)
__ This 12th blessing/protection of assistance to one's wife and children is a very interesting and important topic, and it has a lot to say and for contemplation. It is also wide and profound subject and depending on how someone views on it. People who want to penetrate about them should study, research, and contemplate all the teaching of ancient sages and the Buddha. Most people using or spending a lot of time and money to study and research for nourishing of greed, hatred, and delusion, which are the mind pollutants. Instead, they should work with the mind which is closet to them than anyone else. It can bring them to happiness or destruction.
__ These cover from family life to society (i.e., the eleventh & twelfth blessings). Each family life is the smallest part of society. Therefore it is like each part of the whole body. If any part of the body has a problem or becomes abnormal and you will surely suffer or die. If each family could handle their matters very well and will solve many problems which nowadays people encounter in societies.
Therefore it is so very fundamental that good education within the family life can have strong effects and influences in society. We should not only take education as making for a living. Our experiences with all the six senses are educations. Therefore no one can free from it. Education can be wholesome and unwholesome. Even science and technology, if we use it properly and rightly become right knowledge, and improperly and wrongly become wrong knowledge.
All other human knowledges also have to be counted, including religions. All wrong and harmful actions come from wrong views and thinkings. The assistance to one's child is the duty and obligation of all parents. As the Buddha mentioned it five ways; the most important ones are three. These are: restrain them from evils; directing them towards good; and train them to a profession.
The one and two are fundamental education, which is morality and virtue, and without it, the child will never become good persons and going in the right direction. Here I will present two stories in the Buddha's time. The first is the story of the son of Māhadhana in Jāravagga-Ageing; and the other, the story of Kāla, the son of Anathapindika in Lokavagga- The World, both from Dhammapada. The first one without morality and virtue had negative results, and the other was the opposite.
The Story of the Son of Mahādhana:
The son of Mahādhana did not have any education while he was young. When he came of age married the daughter of a rich man, and she also had no education. Here both sides of the parents did not do their duties and obligations as parents, and among the five duties, only the fifth one was fulfilled. (In due time both sides handed over the inheritances to them), & without the other factors, it became useless and harmful.
Therefore some wise parents, even they were rich, not leaving wealth behind for their children. But only gave them good education; such as morality, virtue, professional works, etc., so that they could stand on their own feet in life. When the parents on both sides passed away, they inherited a lot of money and very rich. Both of them were ignorant and only spending the money by wasting it (just only for sensual pleasure). They just ate and drank had a good time by squandering their money.
After they had spent all and later sold their fields and the house. Later they became very poor and helpless. Because they did not know how to make a living and became beggars and begging on the streets. Wealth and power are like very poisonous snakes for the fools, and it becomes a real treasure to the wise. The problems in society are there are more fools than the wise.
__ One day the Buddha saw him leaning against the wall of the monastery and eating the leftovers given by the novices; seeing him and the Buddha smiled. Ven. Ānanda asked the Buddha for the reason of his smiling. Then the Buddha answered to Ven. Ānanda;
“ Ānanda, look at this son of a rich man; he had lived a useless life, aimless life of pleasure. If he had learned to look after his riches and in the first stage of his life would have been the top ranking rich man.
If he had become a monk, could have been an arahant and his wife an anāgāmi (the non-returner). If he had learned to look after his riches in the second stage of his life, he would have been a second ranking rich man.
If he had become a monk, could have been an anāgāmin; and his wife a sakadāgāmi (the once-returner), etc...However, because he had done nothing all the three stages of his life that lost all the riches, and also all the chances of realization of the paths and fruits.”
The Story of Kāla, Son of Anathapindika:
Kāla, the son of Anathapindika always kept himself away, whenever the Buddha and his company of monks came to their house.
Anathapindika was worried that if his son kept on behaving in this way would not get any benefit. So he used money as a bait to change his son. He promised to give him 100 coins if the son consented to go to the monastery and keep the sabbath for one day. So Kāla went there and returned home early the next day without listening to any Dhamma discourse.
Next time, Anathapindika said to his son; “My son, if you learned a stanza of the Buddha's teaching, I'll give you 1,000 coins on your return.” Therefore Kāla went to the Monastery again. This time he tried to learn something from the Buddha. The Buddha gave him a short stanza for learning by heart, and at the same time made him forgot it. Thus he had to repeat it so many times that in the end came to understand the full meaning of the Dhamma and then attained the Path and Fruit of a stream-winner(sotāpanna).
Early on the next morning, Kāla followed the Buddha and the sangha to his house. His father offered the rice gruel to the Buddha and the sangha. After that, the father brought 1000 coins and gave him, in front of the Buddha, but he refused to take it. Then the Buddha told Anathapindika;
“Dayaka, your son had attained the Fruition State of a stream-winner which is much better and greater than the richest off of a universal Monarch, the status of celestial beings and Brahmā-gods.”
__ These two stories in the time of the Buddha gave us food for thought, on the parents’ duties and obligations to children. If they neglect it and the children will be like the son of Mahādhana and going downhill in their lives. It was a nuisance for the family and society. The two outcomes were like heaven and earth. For the parents to behave like Anathapindika, they first should have the qualities of good and skillful parents. They must have the education and training from their parents, with experiences and learnings (suta).
Therefore fundamental education and training should begin at the family level. The ancient Chinese Sages understood it very clear and not much different from the Buddha. The systems and skillful means in the Chinese texts were more in details and rich experiences. At least it might have over 3,000 years of Chinese history. In the Sigālovāda Sutta, the first duty and obligation of a wife are doing her duties well. The wise of the past had a lot to say on these duties and obligations.
They have the clear-cut right views on these matters. One of the very important duties of a wife is as a mother. A very important duty of a mother is educating and training her children in the right and wholesome direction. Nowadays, a lot of mothers neglect this duty and obligation. Instead, their children are educating and training by many kinds of media; such as video games, TV, movies, internet, music, etc. There are a lot of unwholesome and unhealthy contents in them.
Only someone knows the Buddha's teachings, and the sages will know the harmfulness of these things. Why nowadays more youth problems in families, schools and societies than before? Because mental pollutions are increasing like the other external pollutions. External pollutions are the reflections of the human mind. A skillful mother comes from a good wife. And a good wife comes from a good daughter.
She is not selected by votes, but with the upbringing of educating and training in the right & wise direction. We should not forget that there are more fools than wise in the world.
__ Most people do not take ethics, morality, virtues as very important and fundamental for human beings. Therefore they think, speak, and act foolishly out of delusion(moha). These are the foundation of all goodness to arise. These good and wholesome qualities of the mind are not invented by sages and the Buddha. They discovered and penetrated it with wisdom. These are parts of nature, mind laws, and also affect the physical world. They have the universal characteristic, such as the law of kamma. They are also closely related. They also represent human standards and status. Human beings are the masters of their destiny.
Other types of living beings do not have this chance and opportunity. Therefore the right and fundamental education are very important for everyone. Parents are the first teachers of children and more important than school teachers. So it has to begin early in family life. Chinese sages classified education into four types.
(1) Family education:
The standard textbook is a booklet called Di Gi Gui- Chinese ethical standards, compiled by a Ching Dynasty scholar from Confucian Classics. On human relationship within the family, schools, societies, and states on standards of ethics, morality, virtue, etc.
(2) Education on the law of kamma:
This is the province of Buddhism. The subject on the law of kamma is profound, deep, related to all living beings and fathomless, except for a Buddha. One of the inconceivable phenomena and the province of a Buddha. Therefore except a Buddha, no one can fully penetrate it. Even we can say that it is the perfect knowledge of a Buddha. If he was only giving the teaching on the law of kamma and no other teaching, still no one equals or greater than him. This law of kamma governs all kinds of living beings.
Why most living beings during their wandering in the round of existence encountered many different kinds of sufferings? The main answer is they don't know the law of kamma and never heard about it. Even the majority of Buddhists, they know about it superficially, not profound and clear enough. Therefore they cannot use it good enough in their daily life. Even though most Buddhists encounter the teaching and not receive many benefits which should be.
(3) Worldly educations:
Many kinds and types of education of the world; schools, universities, professions for a living and ordinary knowledge, etc.
(4) Religious education:
All the major religions, not include the cults. With careful & wise contemplation; whatever people religions or faiths and the cultural background the education on law of kamma should be in the first place. Because it is the universal law and all living beings are under these laws. All beings cannot escape time and space; it is the same as with the law of kamma. All human actions; wholesome, unwholesome, and mixed under this universal law.
After studying and contemplating on laws of kamma and its working principles will have clear knowledge on it. And then study, contemplate and practice ethics, morality, and virtue become more effective. If a human being can study, contemplate, and practice these two educations(law of kamma and ethics) in their daily life, the human world will be like heaven on Earth.
__ In the Sigātovāda Sutta, on the duties and obligations of a husband to wife; the third one is by being faithful to her. In the same way, a wife to a husband is by her fidelity. Faithfulness and fidelity between husband and wife are very important for the family and also to society. Some of the problems in family and society are connecting with infidelity between husband and wife. It will create unhappy marriages and harmful to family members, especially children.
Then this affects society. A lot of youth problems are connecting to broken marriages. Because it affects the mind of children and they cannot have proper education and training. Why nowadays more youth problems and crimes than before? According to some researches, if there are more and more broken marriages, create more and more youth problems and crimes. Most people only take adultery as sexual misconduct, but there are also other sexual misconducts harmful to oneself, and then to society. Even these sexual misconducts are like entertainment in some media.
這稱為維繫人際關係的四種方法，即四攝法（saṅgaha-vatthu）：
1. 布施（dāna）；
2. 愛語（peyyavajja）；
3. 利行（atthacariyā）；
4. 同事，即平等相待（samānattatā）。
這四法也可稱為受人愛戴之因。
人的性情與特點各不相同，我們可以運用其中任何一種方法維繫與他人的關係。有些人喜歡受贈禮物，就對他們布施；有些人喜歡親切之語，就對他們說愛語；有些人重視利行，就給予建議與指導，告訴他們如何以有益的方式行事；有些人重視平等相待，就以同事攝對待他們，也就是與他們共同做事。
佛陀以行進中戰車的車軸栓作譬喻，說明四攝法如何維繫人際關係。若無這四法，父母便得不到子女的尊敬與敬重；奉行四攝法者也會受到智者的讚歎與尊敬。
《相應部·帝釋相應》（Sakkasaṃyutta） 中有一篇經，說到天主帝釋與御者摩多梨（Mātali）禮敬在家人的故事。當時他們正要前往園林觀賞美景。帝釋登上戰車以前，合掌禮敬四方。摩多梨心生好奇，便問帝釋是在向誰合掌禮敬。
帝釋回答，他禮敬那些具足戒、長久修習定、為斷除苦而如法出家修梵行的人。帝釋接著說，他也禮敬造作福德、具足戒行，並以正當方式扶養妻子的在家人。聽完這些話，摩多梨也仿效帝釋而行。
依這個故事，即使諸天也尊敬、禮敬那些造福德、持戒並照顧妻兒的人。
在《長部》DN 31〈教誡新伽羅經〉，意為「給新伽羅的教誡」中，佛陀向居士之子新伽羅開示，說明丈夫對妻兒的責任與義務。
丈夫應以五種方式照顧妻子：
1. 尊重她；
2. 以禮相待；
3. 對她忠貞；
4. 把管理家務的權責交給她；
5. 贈送飾物給她。
父母應以五種方式照顧子女：
1. 制止他們作惡；
2. 引導他們行善；
3. 培養他們的職業技能；
4. 為他們安排合適的婚姻；
5. 適時把遺產交給他們。
妻子的五項責任與義務：
1. 善盡本分；
2. 善待家中侍從等人；
3. 保持忠貞；
4. 妥善照管丈夫的收入；
5. 辦理一切事務時能幹而勤勉。
子女的五項責任與義務：
1. 父母曾扶養我，如今我將扶養他們；
2. 我將替他們辦理應辦之事；
3. 我將延續家族血脈與傳統；
4. 我將妥善守護所繼承的財產；
5. 父母去世後，我將以布施（cāga）等方式代他們修福。
第十二項吉祥 —— 照顧妻兒，是一個非常有趣而重要的主題，有許多內容值得說明與思惟。這也是一個廣博而深奧的課題；不同的人會有不同的看法。想要深入理解的人，應研習、探究並思惟古代聖賢與佛陀的一切教導。大多數人花費大量時間與金錢學習、研究，卻是在滋養貪、瞋、癡等煩惱。相反地，他們應當用功於自己的心；心比任何人都更貼近自己，也能把自己帶向幸福或毀滅。
第十一與第十二項吉祥，涵蓋了從家庭生活到整個社會的範圍。每個家庭都是社會中最小的單位，猶如身體的一個部分；身體任何部分若出問題或發生異常，人就必定受苦，甚至死亡。每個家庭若都能妥善處理自己的事務，便能解決今日社會中的許多問題。
因此，家庭中的良好教育極為根本，也會對社會產生強大影響。我們不應只把教育視為謀生手段；透過六根而有的一切經驗都是教育，所以沒有人能脫離教育。教育可以是善的，也可以是不善的。即使是科學與技術，運用得正確便成為正確的知識，運用得錯誤則成為錯誤的知識。
其他一切人類知識，包括宗教，也都應作如是觀。一切錯誤而有害的行為，都源於錯誤的見解與思惟。照顧子女是所有父母的責任與義務。佛陀列出五種方式，其中最重要的三項是：制止子女作惡、引導他們行善，以及訓練他們從事一項職業。
第一與第二項是道德與德行的基礎教育；缺少這種教育，孩子永遠無法成為善人，也無法走上正確道路。以下將敘述佛陀時代的兩個故事：第一個是《法句經》〈老品〉中大財長者之子的故事；另一個是《法句經》〈世間品〉中給孤獨長者之子迦羅的故事。前者缺乏道德與德行，得到負面結果；後者則正好相反。
—— 大財長者之子的故事
大財長者之子年輕時未受任何教育。成年後，他娶了一位富家女，而她也同樣未受教育。雙方父母都未履行身為父母的責任與義務；五項責任中，他們只做了第五項——在適當時候把遺產交給子女。缺少其他幾項，遺產反而變得無益而有害。
因此，有些有智慧的父母雖然富有，卻不把財產留給子女，而只給予良好教育，例如道德、德行與職業技能等，使子女能在生活中自立。大財長者之子夫妻雙方的父母去世後，他們繼承大量財富，變得非常富有。然而夫妻二人都愚昧無知，只懂得把錢耗費在欲樂上，終日吃喝玩樂、揮霍財產。他們與惡友一同散盡財富，是必然的結果；無知愚癡之人很容易受人欺騙。
他們花光所有財產後，又陸續賣掉田地與房屋。由於不懂得謀生，最後變得一貧如洗、孤立無援，只能成為乞丐，流落街頭。財富與權力對愚人而言猶如劇毒之蛇，對智者而言卻能成為真正的寶藏。社會的問題在於，愚人比智者多。
一天，佛陀看見他倚在寺院牆邊，吃著沙彌給他的剩食，便露出微笑。阿難尊者請問佛陀微笑的原因，佛陀回答說：
「阿難，你看這位富家子；他過著無用、漫無目的而耽樂的生活。如果他在人生第一階段學會管理財富，本可成為第一等富翁；若在那時出家，本可證得阿羅漢果，他的妻子也可證得不還果。如果他在人生第二階段學會管理財富，本可成為第二等富翁。」
如果他在人生第二階段出家，本可證得不還果（anāgāmin），妻子則可證得一來果（sakadāgāmi），其餘階段亦可類推。然而，他在人生三個階段都無所作為，因而失去全部財富，也失去證悟道果的一切機會。從這個故事，我們可以看出《輪經》所說四輪的重要性；前文「正確引導自己」（第三項）已作說明，這與今生及今生所造之業有關。
—— 給孤獨長者之子迦羅的故事
給孤獨長者之子迦羅，每當佛陀與比丘僧團來到家中時，總是避而遠之。給孤獨長者擔心兒子若繼續如此，將得不到任何利益，於是以金錢為餌來改變他。他答應兒子，只要去寺院持守一天布薩，便給他一百枚錢幣。迦羅於是前往寺院，翌日一早便回家，期間沒有聽聞任何法義開示。
下一次，給孤獨長者對兒子說：「孩子，如果你學會佛陀所教的一首偈頌，回來時我就給你一千枚錢幣。」迦羅於是再次到寺院學習。這一次，他嘗試向佛陀學法。佛陀教他一首短偈背誦，同時又使他忘記；他因此不得不反覆念誦，最後徹底理解法義，並證得預流道與預流果（sotāpanna）。這種方法很像中國所說的「讀書百遍，其義自見」。
第二天清晨，迦羅跟隨佛陀與僧團來到家中。他的父親以米粥供養佛陀與僧團，之後又取出一千枚錢幣，想當著佛陀的面交給兒子，但迦羅拒絕接受。佛陀便對給孤獨長者說：「施主，你的兒子已證得預流果；此果比轉輪聖王的財富、天神的地位與梵天的地位更為殊勝。」
佛陀時代的這兩個故事，使我們得以思考父母對子女的責任與義務。如果父母忽視這些責任，孩子便會像大財長者之子一樣，人生不斷衰敗，並成為家庭與社會的負擔。兩個故事的結果有天壤之別。父母若要像給孤獨長者那樣行事，首先應具備善良而善巧的父母素質；他們必須從自己的父母那裡接受教育與訓練，並具備經驗與多聞（suta）。
因此，基礎教育與訓練應從家庭開始。中國古代聖賢對此了解得非常清楚，與佛陀所教相去不遠。中國典籍所載的制度與善巧方法更為詳盡，也累積了豐富經驗，至少已有三千多年歷史。《教誡新伽羅經》所列妻子的第一項責任，就是善盡自己的職責。古代智者對這些責任與義務有許多論述。
他們對這些事情具有明確的正見。妻子的一項重大責任，是成為母親；而母親的一項重大責任，則是朝正確、善的方向教育與培育子女。如今許多母親忽略了這項責任與義務，孩子反而由電子遊戲、電視、電影、網路、音樂等各種媒體來教育和塑造，其中有許多不善而有害的內容。
唯有了解佛陀教法的人與聖賢，才明白這些事物的危害。為何今日家庭、學校與社會中的青少年問題比過去更多？因為心的染污與外在污染一樣都在增加；外在污染正是人心的反映。能幹的母親來自賢妻，賢妻則來自良善的女兒。她不是靠投票選出來的，而是經由正確而明智的教育與訓練培養出來的。我們不應忘記，世上的愚者比智者多。
大多數人不認為倫理、道德與德行對人類極為重要而根本，因此在癡的驅使下愚昧地思考、說話與行動。倫理、道德與德行是一切善法生起的基礎。這些善的心行並非聖賢或佛陀所創造，而是他們以智慧發現並通達的。它們是自然法則與心之法則的一部分，也會影響物質世界；它們如業之法則一般具有普遍性，彼此亦密切相關。同時，它們體現了人類應有的準則與地位。人是自己命運的主人。
其他類型的生物沒有這個機會。因此，正確且基本的教育對每個人都非常重要。父母是孩子的第一任老師，比學校老師更重要。因此，教育必須從家庭生活早期開始。
我們可以根據中國聖賢古代典籍的教導將教育分為四種類型。
1. 家庭生活與社會教育：這是關於家庭中的人際關係，如父母與子女、夫妻、兄弟姊妹之間的關係；也包括社會中的人際關係，如朋友、上司與下屬之間的關係。這一切都以倫理、道德與德行等標準為基礎。我們也可在《長部》DN 31〈教誡新伽羅經〉中看到這類對在家人的教導；兩者之間有相似之處。
2. 業之法則的教育：這屬於佛教的範疇。業之法則深奧廣博，關乎一切眾生，除佛陀外無人能徹底窮究。它是四種不可思議之一，也是佛境；除了佛陀，無人能完全通達。甚至可以說，這是佛陀圓滿智慧的一部分。即使佛陀只教授業之法則而不教其他法，也仍無人能與他相比或超越他。業之法則支配著各類眾生。
大多數眾生在生死輪迴中流轉時，為何遭遇種種不同的苦？主要原因是他們不了解業之法則，也從未聽聞。即使大多數佛教徒，也只知道表面，理解得不夠深刻清楚，因而無法在日常生活中充分運用。大多數佛教徒雖接觸到教法，卻未獲得本應得到的許多利益。
3. 世俗教育：世間各種形式的教育，包括學校、大學、謀生所需的職業教育及一般知識等。
4. 宗教教育：這涉及所有主要宗教，但不包括邪教。經過審慎而明智的思惟便會明白，無論人們具有何種宗教、信仰或文化背景，業之法則的教育都應置於首位。因為這是普遍法則，一切眾生都受其支配。正如眾生無法逃離時間與空間，也無法逃離業之法則；人類的一切善業、不善業與善惡夾雜之業，都在這條普遍法則之下。
學習並思惟業之法則後，人們便能清楚理解其運作原理；此後再學習、思惟並實踐倫理、道德與德行，便會更加有效。人若能在日常生活中學習、思惟並實踐這兩種教育——業之法則與倫理——人間便會如同天堂。
在《教誡新伽羅經》所說丈夫對妻子的責任與義務中，第三項是對妻子忠貞；妻子對丈夫也同樣有保持忠貞的責任。夫妻彼此忠貞，對家庭與社會都極為重要。家庭和社會中的一些問題，正與夫妻不忠有關；不忠會造成不幸的婚姻，並傷害家庭成員，尤其是子女。
這些傷害進而影響社會。許多青少年問題都與婚姻破裂有關，因為婚姻破裂會影響孩子的心，使他們無法接受適當的教育與訓練。為何今日的青少年問題和犯罪比過去更多？一些研究指出，破裂的婚姻愈多，青少年問題與犯罪也愈多。大多數人只把通姦視為欲邪行，其實還有其他欲邪行會傷害自己，繼而危害社會；某些媒體甚至把這些欲邪行當成娛樂。
今日世界的墮胎問題，是女性最應深思的事情之一。如今大多數人對此看得很輕；這是一些孕婦與母親所犯的嚴重惡行之一，也是殺害自己子女的行為。雖然不如弒母之罪嚴重，這種行為卻使人類比動物更為低劣；有些動物甚至會為保護後代而犧牲生命。
很久以前，中國發生了一個真實的故事。我相信在世界各地也有許多關於雌性動物保護其後代的真實故事。一位中國學者邀請了一些朋友來吃午飯。他最喜歡的菜是鰻魚肉。他把一些活鰻魚放進沸騰的鍋裡。然後，一件奇怪的事情就在他們面前發生了。其中一條肥胖的鰻魚把長長的身體一部分曲起來，伸出沸水之上。
這位學者對此十分好奇，便把鰻魚取出，剖開那段彎曲的身體；眾人發現裡面有許多小鰻魚。這就是高尚的母愛與悲憫，也是所有母親的天性。從那天起，這名男子便開始吃素。母親殺死自己無辜的孩子，實在太殘忍。無論以何種理由終止胚胎，都是自己所犯的過錯，也是沉溺欲樂與欲邪行的結果。殺害自己的孩子不是解決社會問題的正確方式；正確的方法是約束欲邪行。
我們不應忘記作用與反作用的自然法則。在未來世，你的子女將成為你真正的敵人，同樣的事情也會發生在你身上。如今許多國家甚至制定法律，容許人們殺害自己的孩子；這是人類所能做的最愚癡而荒謬之事。人類彷彿在競相殺害動物——為了食物、狩獵等 —— 也競相殺害自己的孩子。競爭是「美國症候群」（taṇhā，渴愛），會導致痛苦。
每天，世界各地有多少動物只因被當作食物而遭殺害？同樣地，每天又有多少胎兒被自己的母親殺害？佛陀說，與投生於其他趣處——四惡趣——相比，人身極為難得。因此，孕婦與母親應培養愛，而非欲貪；丈夫也應同樣對妻子培養愛，而非欲貪。如此，人間便會成為天堂。
12. Assistance to one's wife and children
__ In Sigālovāda Sutta- Advice to Sigāla, Digha Nikaya, the Buddha gave instructions to Sigāla, the house holder’s son, on the duties and obligations as a husband to wife and children.
Assistance to one's wife in five ways:
(1) By respecting her
(2) By his courtesy
(3) By being faithful to her
(4) By handing over authority to her
(5) By providing her with adornments
Assistance to one’s children in five ways:
(1) Restrain them from evil
(2) Direct them towards the goods
(3) Train them to a profession
(4) Arrange suitable marriages for them
(5) In due time hand over the inheritance to them.
The five duties and obligations of a wife:
(1) By doing her duties well
(2) By hospitality to attendants, etc.
(3) By her fidelity
(4) By looking after his earnings
(5) By skill and Industry in all her business dealings
The five duties and obligations of a child:
(1) Once I was supported by them now, I'll be their support
(2) I'll perform those duties they have to perform
(3) I'll maintain the lineage and tradition of my family
(4) I'll look after my inheritance
(5) I'll give alms or generosity(cāga) on behalf of them(When the parents are dead)
__ This 12th blessing/protection of assistance to one's wife and children is a very interesting and important topic, and it has a lot to say and for contemplation. It is also wide and profound subject and depending on how someone views on it. People who want to penetrate about them should study, research, and contemplate all the teaching of ancient sages and the Buddha. Most people using or spending a lot of time and money to study and research for nourishing of greed, hatred, and delusion, which are the mind pollutants. Instead, they should work with the mind which is closet to them than anyone else. It can bring them to happiness or destruction.
__ These cover from family life to society (i.e., the eleventh & twelfth blessings). Each family life is the smallest part of society. Therefore it is like each part of the whole body. If any part of the body has a problem or becomes abnormal and you will surely suffer or die. If each family could handle their matters very well and will solve many problems which nowadays people encounter in societies.
Therefore it is so very fundamental that good education within the family life can have strong effects and influences in society. We should not only take education as making for a living. Our experiences with all the six senses are educations. Therefore no one can free from it. Education can be wholesome and unwholesome. Even science and technology, if we use it properly and rightly become right knowledge, and improperly and wrongly become wrong knowledge.
All other human knowledges also have to be counted, including religions. All wrong and harmful actions come from wrong views and thinkings. The assistance to one's child is the duty and obligation of all parents. As the Buddha mentioned it five ways; the most important ones are three. These are: restrain them from evils; directing them towards good; and train them to a profession.
The one and two are fundamental education, which is morality and virtue, and without it, the child will never become good persons and going in the right direction. Here I will present two stories in the Buddha's time. The first is the story of the son of Māhadhana in Jāravagga-Ageing; and the other, the story of Kāla, the son of Anathapindika in Lokavagga- The World, both from Dhammapada. The first one without morality and virtue had negative results, and the other was the opposite.
The Story of the Son of Mahādhana:
The son of Mahādhana did not have any education while he was young. When he came of age married the daughter of a rich man, and she also had no education. Here both sides of the parents did not do their duties and obligations as parents, and among the five duties, only the fifth one was fulfilled. (In due time both sides handed over the inheritances to them), & without the other factors, it became useless and harmful.
Therefore some wise parents, even they were rich, not leaving wealth behind for their children. But only gave them good education; such as morality, virtue, professional works, etc., so that they could stand on their own feet in life. When the parents on both sides passed away, they inherited a lot of money and very rich. Both of them were ignorant and only spending the money by wasting it (just only for sensual pleasure). They just ate and drank had a good time by squandering their money.
After they had spent all and later sold their fields and the house. Later they became very poor and helpless. Because they did not know how to make a living and became beggars and begging on the streets. Wealth and power are like very poisonous snakes for the fools, and it becomes a real treasure to the wise. The problems in society are there are more fools than the wise.
__ One day the Buddha saw him leaning against the wall of the monastery and eating the leftovers given by the novices; seeing him and the Buddha smiled. Ven. Ānanda asked the Buddha for the reason of his smiling. Then the Buddha answered to Ven. Ānanda;
“ Ānanda, look at this son of a rich man; he had lived a useless life, aimless life of pleasure. If he had learned to look after his riches and in the first stage of his life would have been the top ranking rich man.
If he had become a monk, could have been an arahant and his wife an anāgāmi (the non-returner). If he had learned to look after his riches in the second stage of his life, he would have been a second ranking rich man.
If he had become a monk, could have been an anāgāmin; and his wife a sakadāgāmi (the once-returner), etc...However, because he had done nothing all the three stages of his life that lost all the riches, and also all the chances of realization of the paths and fruits.”
The Story of Kāla, Son of Anathapindika:
Kāla, the son of Anathapindika always kept himself away, whenever the Buddha and his company of monks came to their house.
Anathapindika was worried that if his son kept on behaving in this way would not get any benefit. So he used money as a bait to change his son. He promised to give him 100 coins if the son consented to go to the monastery and keep the sabbath for one day. So Kāla went there and returned home early the next day without listening to any Dhamma discourse.
Next time, Anathapindika said to his son; “My son, if you learned a stanza of the Buddha's teaching, I'll give you 1,000 coins on your return.” Therefore Kāla went to the Monastery again. This time he tried to learn something from the Buddha. The Buddha gave him a short stanza for learning by heart, and at the same time made him forgot it. Thus he had to repeat it so many times that in the end came to understand the full meaning of the Dhamma and then attained the Path and Fruit of a stream-winner(sotāpanna).
Early on the next morning, Kāla followed the Buddha and the sangha to his house. His father offered the rice gruel to the Buddha and the sangha. After that, the father brought 1000 coins and gave him, in front of the Buddha, but he refused to take it. Then the Buddha told Anathapindika;
“Dayaka, your son had attained the Fruition State of a stream-winner which is much better and greater than the richest off of a universal Monarch, the status of celestial beings and Brahmā-gods.”
__ These two stories in the time of the Buddha gave us food for thought, on the parents’ duties and obligations to children. If they neglect it and the children will be like the son of Mahādhana and going downhill in their lives. It was a nuisance for the family and society. The two outcomes were like heaven and earth. For the parents to behave like Anathapindika, they first should have the qualities of good and skillful parents. They must have the education and training from their parents, with experiences and learnings (suta).
Therefore fundamental education and training should begin at the family level. The ancient Chinese Sages understood it very clear and not much different from the Buddha. The systems and skillful means in the Chinese texts were more in details and rich experiences. At least it might have over 3,000 years of Chinese history. In the Sigālovāda Sutta, the first duty and obligation of a wife are doing her duties well. The wise of the past had a lot to say on these duties and obligations.
They have the clear-cut right views on these matters. One of the very important duties of a wife is as a mother. A very important duty of a mother is educating and training her children in the right and wholesome direction. Nowadays, a lot of mothers neglect this duty and obligation. Instead, their children are educating and training by many kinds of media; such as video games, TV, movies, internet, music, etc. There are a lot of unwholesome and unhealthy contents in them.
Only someone knows the Buddha's teachings, and the sages will know the harmfulness of these things. Why nowadays more youth problems in families, schools and societies than before? Because mental pollutions are increasing like the other external pollutions. External pollutions are the reflections of the human mind. A skillful mother comes from a good wife. And a good wife comes from a good daughter.
She is not selected by votes, but with the upbringing of educating and training in the right & wise direction. We should not forget that there are more fools than wise in the world.
__ Most people do not take ethics, morality, virtues as very important and fundamental for human beings. Therefore they think, speak, and act foolishly out of delusion(moha). These are the foundation of all goodness to arise. These good and wholesome qualities of the mind are not invented by sages and the Buddha. They discovered and penetrated it with wisdom. These are parts of nature, mind laws, and also affect the physical world. They have the universal characteristic, such as the law of kamma. They are also closely related. They also represent human standards and status. Human beings are the masters of their destiny.
Other types of living beings do not have this chance and opportunity. Therefore the right and fundamental education are very important for everyone. Parents are the first teachers of children and more important than school teachers. So it has to begin early in family life. Chinese sages classified education into four types.
(1) Family education:
The standard textbook is a booklet called Di Gi Gui- Chinese ethical standards, compiled by a Ching Dynasty scholar from Confucian Classics. On human relationship within the family, schools, societies, and states on standards of ethics, morality, virtue, etc.
(2) Education on the law of kamma:
This is the province of Buddhism. The subject on the law of kamma is profound, deep, related to all living beings and fathomless, except for a Buddha. One of the inconceivable phenomena and the province of a Buddha. Therefore except a Buddha, no one can fully penetrate it. Even we can say that it is the perfect knowledge of a Buddha. If he was only giving the teaching on the law of kamma and no other teaching, still no one equals or greater than him. This law of kamma governs all kinds of living beings.
Why most living beings during their wandering in the round of existence encountered many different kinds of sufferings? The main answer is they don't know the law of kamma and never heard about it. Even the majority of Buddhists, they know about it superficially, not profound and clear enough. Therefore they cannot use it good enough in their daily life. Even though most Buddhists encounter the teaching and not receive many benefits which should be.
(3) Worldly educations:
Many kinds and types of education of the world; schools, universities, professions for a living and ordinary knowledge, etc.
(4) Religious education:
All the major religions, not include the cults. With careful & wise contemplation; whatever people religions or faiths and the cultural background the education on law of kamma should be in the first place. Because it is the universal law and all living beings are under these laws. All beings cannot escape time and space; it is the same as with the law of kamma. All human actions; wholesome, unwholesome, and mixed under this universal law.
After studying and contemplating on laws of kamma and its working principles will have clear knowledge on it. And then study, contemplate and practice ethics, morality, and virtue become more effective. If a human being can study, contemplate, and practice these two educations(law of kamma and ethics) in their daily life, the human world will be like heaven on Earth.
__ In the Sigātovāda Sutta, on the duties and obligations of a husband to wife; the third one is by being faithful to her. In the same way, a wife to a husband is by her fidelity. Faithfulness and fidelity between husband and wife are very important for the family and also to society. Some of the problems in family and society are connecting with infidelity between husband and wife. It will create unhappy marriages and harmful to family members, especially children.
Then this affects society. A lot of youth problems are connecting to broken marriages. Because it affects the mind of children and they cannot have proper education and training. Why nowadays more youth problems and crimes than before? According to some researches, if there are more and more broken marriages, create more and more youth problems and crimes. Most people only take adultery as sexual misconduct, but there are also other sexual misconducts harmful to oneself, and then to society. Even these sexual misconducts are like entertainment in some media.
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Nalorakk
- 文章: 587
- 註冊時間: 2017-03-03, 08:00
13. 工作有條理 ｜ Consistency in one's work
人們以不同方式翻譯巴利偈句 "Anākulā ca kammantā"，例如「工作有恆」、「誠實的職業」或「和平的職業」。這些譯法都未涵蓋義註所解釋的全部含義。義註以農業、畜牧（目的為何？）、商業等和平或誠實的職業為例，也說明從事這些工作的方法：合時、適當，並且勤勉、奮發、精進而不傷害他人。
反面則是以有過失的方式做事，例如不合時、不適當、遲鈍、懶惰、懈怠等。這項吉祥與前述兩項吉祥——奉養父母與照顧妻兒 —— 相連。家庭事業或工作的進步與興盛，也能在其他吉祥的助益下順利成就。
佛陀比較兩種人：一種妥善完成自己的任務，另一種則不然。後者白天睡覺、夜晚清醒，嗜酒又貪戀女色，無法維持良好的家庭。他浪費時間，抱怨天氣太冷、太熱，或時間太晚等，以種種藉口推延任務或工作。由於疏忽職責，他得不到任何利益。反之，無論做什麼都積極、奮發而堅持不懈的人，則能獲得興盛與幸福。
義註在此並未提到這項吉祥與修行的關係。具備這些倫理與道德品格的人——中國傳統也曾提及——若能把工作中的恆心同樣用於修行，必定會有所進展。具備這些品格的人，無論在世俗事務或修行上都能成功。這才是人類真正的吉祥。
處理自己的工作時，我們不應浪費時間、拖延不做；無論做什麼，都應積極、奮發並堅持到底。我們只應做值得做的工作，也就是不傷害自己與他人，反而能自利利他的事。有些無知、愚癡的人，只為金錢與名聲而做愚蠢之事，甚至為此犧牲生命。我們應做有價值的事，而不應做瑣碎、無意義、輕浮、愚蠢而低劣的事。
如今，人類比以前做這些毫無意義的事情更多。
人類是否比從前更有智慧？是在進步，還是在退步？若觀察社會與環境，可以看見種種內在與外在的污染正在發生。為什麼會這樣？人類學家說，人類由某種猿類演化而來。若果真如此，人類理應變得更有智慧、更聰明，這才是進化。然而，若觀察並思惟今日人類，便會發現他們更接近猿類，而不像人。
人心正變得愈來愈像猴子。這是否表示人類正在退化？進化與退化都發生在我們心中。一個人若表現得像畜生，就是在退化。進步或進化，不能用權力、金錢、名聲或欲樂的多寡來衡量；這些反而都是走向衰敗之道。關鍵不在外在事物，而在內心。因此，每個人都在地球上為自己創造地獄、畜生、餓鬼或天界；這也會成為他死後的去處。
人若進化到最高層次，可以成為佛陀；退化到最低層次，則會成為地獄眾生。這一切層次都存在於我們每個人之中。六月的一個清晨，小池塘裡有一朵粉紅蓮花綻開美麗芬芳的花瓣，以其美麗與純潔莊嚴大地。過了一會兒，太陽升高，天氣變得酷熱；蓮花便合起花瓣，保護自己免受烈日傷害。今日人類明知種種危險都由污染而來，卻仍繼續做各種愚蠢之事，實在十分愚癡。
人類有未來嗎？有，只要人們像人一樣行事，而不像畜生、餓鬼或地獄眾生。他們只應做有價值、有益於人類與自然福祉的事。若能有恆而規律地修習止（samatha）與觀（vipassanā），就是莫大的吉祥與護佑。無論從事世間工作或修行，做事有條理、持之以恆都極為重要；不應讓懶惰、放逸、浪費時間與拖延加以破壞。
佛陀時代有一則故事，可以說明以上各點。三位朋友一同出家為比丘，其中兩人從佛陀學得禪修方法與指導後，前往僻靜處精勤修行，證悟了法。他們回來拜見佛陀時，受到佛陀讚歎。第三人一向懶惰，在寺院裡虛度時光；他聽說此事後，也想在眾人面前得到佛陀稱讚，於是開始在寺院裡用力修行。
但他修行時掉舉而粗心，結果重重摔倒，折斷髖骨。兩位朋友只得留下照顧他，無法離去。佛陀得知此事後，向他們講述三人的一段前世因緣。
在那一世，三位比丘都是菩薩的學生，菩薩則是一位老師。一天，老師吩咐學生到森林撿柴，供翌日清晨煮飯之用，因為大家一早就要到遠方赴約。所有學生都到森林妥善完成工作，只有那名懶惰的學生——也就是今生受傷的第三位比丘 —— 沒有盡責。他選了一棵大樹，躺下睡覺，心想等到要回去時再爬上樹折幾根樹枝當柴。到了回程時間，他才急忙起身，爬上樹折取枝條。
他做得匆忙而粗心，一根樹枝的末端擊中他的一隻眼睛。他痛苦不堪，連忙爬下來，拿起那些濕樹枝，跟在眾人後面。他的濕柴混入乾柴之中，僕人不知情，正好拿到濕柴煮粥；最後，學生們因此錯過了應邀赴會的時機。
這個故事給我們很好的教訓：做事不應漠不關心、浪費時間、倉促、不當、雜亂而迷糊。那麼，今日人類又是如何做事的？是否比這名比丘或學生更好？只要研究、觀察並思惟今日人類與社會，就會知道情況並沒有更好。有些政治人物、商人（包括經濟學家）、科學家、技術人員、藝術家等，出於貪、瞋、癡而看待、處理權力、財富與名聲。他們不僅傷害自己 —— 必須承受自己的業果——也傷害整個人類。
原因不難看出：嚴重的氣候變遷，以及種種內在與外在的污染，正把一個危險的地球留給後代。無論人類如何瘋狂地渴求權力、財富與名聲，臨終時什麼也帶不走；甚至連身上所穿的衣服也帶不走。當極其嚴重的旱災來臨時，權力、財富與名聲也都無能為力。
對佛教徒而言，最好的護佑與吉祥，是持續不懈地致力於止息苦。這是一切人最重要的任務，也就是修習八聖道——戒（sīla）、定（samādhi）與慧（paññā）。因此，我們不應把時間浪費在許多無意義、無用之事上。若錯失這個機會，臨終時便會陷入悲慘境地，悲慘地死去並投生。
13. Consistency in one's work
__ At doing one's task, we should not waste time and do it later. We should be active, energetic, and persistent in whatever we are doing. Doing only the kinds of task or job which should be done. This is not harming to oneself and others; benefit to oneself and others. There are some ignorant and deluded people doing silly and foolish things just for money and fame, even give up their lives for it. We should do things which only have values; not trivial, meaningless, frivolous, silly, and inferior.
Nowadays, human beings are doing all these meaningless things than before. Do human beings become wiser than before? Do they progress or regression? If we observe the societies and environments, all kinds of internal and external pollutions going on. Why is that? Anthropologists say: Human beings are developing from a type of ape. If it is true, then human beings should become wiser and intelligent. This is Evolution. But if we observe and contemplate about human beings, they are closer to ape than human.
The human mind is becoming more and more like a monkey. Is it human becoming in de-evolution? Evolution and de-evolution are in our mind. If someone behaves like an animal, then he is in de-evolution. You cannot measure progress or Evolution with power, money, fame, and the amount of sensual pleasure. These are the ways to downfall. It is nothing to do with the external matters but the internal ones. Therefore each human creates hell, animal, ghost, heaven, etc. for himself on Earth. This also his future destiny after he dies.
Man on the highest level of evolution can become a Buddha, and to the lowest level of de-evolution becomes a hell being. All the levels are in each one of us. One early morning in June, there was a pink lotus flower opened its beautiful and fragrant petals in a small pond. It decorated the Earth with its beauty and purity. After sometimes the sun was rising higher, and then the weather became very hot. The lotus closed its petals and protected itself from the strong heat.
But nowadays human beings know all the dangers come out from pollutions, continue to do all the foolish things are quite stupid and foolish.
Could human beings have a future? Yes, they have. Only they behave like a human; not like an animal, ghost, and hell is. They should only do things which have values and for the welfare of the human race and nature. If we practice samatha and vipassanā regularly with consistency is a great blessing and protection. Consistency in one's work is very important whatever task we are doing, whether it is worldly or spiritual matters. We should not spoil it by laziness, carelessness with wasting, and postponing of time.
__ During the time of the Buddha, there was a good story on these points. Three friends became monks. Two of them learned meditation and instruction from the Buddha. After that, they went to a secluded place, practiced diligently, and realized the Dhamma. They came back and went to see the Buddha. The Buddha was praising of them. The third one who was lazy and wasting time in the monastery heard about it. He also wanted to be praised by the Buddha in front of the others. Therefore he was practicing hard in the monastery. Because of his restlessness and carelessness in the practice and fell seriously and broke his hip. So his two friends had to take care of him and could not leave the place. The Buddha knew about this and told them about their past lives.
__ In one of their past lives; these monks were the students of the Bodhisatta- who was a teacher. One day the teacher asked the students to collect fire woods in the forest for the next morning meal. Because they had to go to a distant place in the early morning for an invitation. All the students went to the forest and did their duties properly. But the lazy student (the 3rd injured monk) not did his job properly. Instead, he chose a big tree, lied down and slept, thinking that near the time of leaving he could go up and break the branches for fire woods. At the time of going back; he quickly got up, climbed the tree, and broke some of the branches.
He had done it in a rush and carelessness that the tip of a branch hit one of his eyes. He was suffered in pain and came down quickly, took the wet branches of the fire woods, and followed behind the others. His wet fire woods were mixed with the dry ones. The servant did not know it and picked up the wet ones to cook for the gruel. At last the students missed the chance to the invitation.
This story taught us a good lesson. We should not do things with disinterest, wasting time, in a rush, improperly, disarray and confused. What about today, human beings are doing things? Are they better than this monk or student? By studying, observing, and contemplating today, human and society will know that it is not better. Some politicians, businesspeople (including economists), scientists, technologist, artists, etc. are viewing and doing things with greed, hatred, and delusion for power, wealth and fame. They are not only harming themselves( they have to pay for their kammic consequences) but also to the human race.
The reasons are not difficult to see; severe climate changes and all sorts of pollutions, both internal and external ones and leaving a dangerous Earth for the future generation. Human beings, however crazy and craving for power, wealth and fame, at near death they cannot take anything with them. Even the clothes they wear on, and when a very severe drought comes their power, wealth and fame cannot do anything.
__ As a Buddhist, the best protection and blessing is consistency in one's work to end dukkha. This is the most important task for all: i.e., the Noble Eightfold Path-sīla, samādhi, and paññā. Therefore we should not waste time by doing many meaningless and useless things. If we miss this chance and at near death will be in a miserable situation (miserable deaths and rebirths).
反面則是以有過失的方式做事，例如不合時、不適當、遲鈍、懶惰、懈怠等。這項吉祥與前述兩項吉祥——奉養父母與照顧妻兒 —— 相連。家庭事業或工作的進步與興盛，也能在其他吉祥的助益下順利成就。
佛陀比較兩種人：一種妥善完成自己的任務，另一種則不然。後者白天睡覺、夜晚清醒，嗜酒又貪戀女色，無法維持良好的家庭。他浪費時間，抱怨天氣太冷、太熱，或時間太晚等，以種種藉口推延任務或工作。由於疏忽職責，他得不到任何利益。反之，無論做什麼都積極、奮發而堅持不懈的人，則能獲得興盛與幸福。
義註在此並未提到這項吉祥與修行的關係。具備這些倫理與道德品格的人——中國傳統也曾提及——若能把工作中的恆心同樣用於修行，必定會有所進展。具備這些品格的人，無論在世俗事務或修行上都能成功。這才是人類真正的吉祥。
處理自己的工作時，我們不應浪費時間、拖延不做；無論做什麼，都應積極、奮發並堅持到底。我們只應做值得做的工作，也就是不傷害自己與他人，反而能自利利他的事。有些無知、愚癡的人，只為金錢與名聲而做愚蠢之事，甚至為此犧牲生命。我們應做有價值的事，而不應做瑣碎、無意義、輕浮、愚蠢而低劣的事。
如今，人類比以前做這些毫無意義的事情更多。
人類是否比從前更有智慧？是在進步，還是在退步？若觀察社會與環境，可以看見種種內在與外在的污染正在發生。為什麼會這樣？人類學家說，人類由某種猿類演化而來。若果真如此，人類理應變得更有智慧、更聰明，這才是進化。然而，若觀察並思惟今日人類，便會發現他們更接近猿類，而不像人。
人心正變得愈來愈像猴子。這是否表示人類正在退化？進化與退化都發生在我們心中。一個人若表現得像畜生，就是在退化。進步或進化，不能用權力、金錢、名聲或欲樂的多寡來衡量；這些反而都是走向衰敗之道。關鍵不在外在事物，而在內心。因此，每個人都在地球上為自己創造地獄、畜生、餓鬼或天界；這也會成為他死後的去處。
人若進化到最高層次，可以成為佛陀；退化到最低層次，則會成為地獄眾生。這一切層次都存在於我們每個人之中。六月的一個清晨，小池塘裡有一朵粉紅蓮花綻開美麗芬芳的花瓣，以其美麗與純潔莊嚴大地。過了一會兒，太陽升高，天氣變得酷熱；蓮花便合起花瓣，保護自己免受烈日傷害。今日人類明知種種危險都由污染而來，卻仍繼續做各種愚蠢之事，實在十分愚癡。
人類有未來嗎？有，只要人們像人一樣行事，而不像畜生、餓鬼或地獄眾生。他們只應做有價值、有益於人類與自然福祉的事。若能有恆而規律地修習止（samatha）與觀（vipassanā），就是莫大的吉祥與護佑。無論從事世間工作或修行，做事有條理、持之以恆都極為重要；不應讓懶惰、放逸、浪費時間與拖延加以破壞。
佛陀時代有一則故事，可以說明以上各點。三位朋友一同出家為比丘，其中兩人從佛陀學得禪修方法與指導後，前往僻靜處精勤修行，證悟了法。他們回來拜見佛陀時，受到佛陀讚歎。第三人一向懶惰，在寺院裡虛度時光；他聽說此事後，也想在眾人面前得到佛陀稱讚，於是開始在寺院裡用力修行。
但他修行時掉舉而粗心，結果重重摔倒，折斷髖骨。兩位朋友只得留下照顧他，無法離去。佛陀得知此事後，向他們講述三人的一段前世因緣。
在那一世，三位比丘都是菩薩的學生，菩薩則是一位老師。一天，老師吩咐學生到森林撿柴，供翌日清晨煮飯之用，因為大家一早就要到遠方赴約。所有學生都到森林妥善完成工作，只有那名懶惰的學生——也就是今生受傷的第三位比丘 —— 沒有盡責。他選了一棵大樹，躺下睡覺，心想等到要回去時再爬上樹折幾根樹枝當柴。到了回程時間，他才急忙起身，爬上樹折取枝條。
他做得匆忙而粗心，一根樹枝的末端擊中他的一隻眼睛。他痛苦不堪，連忙爬下來，拿起那些濕樹枝，跟在眾人後面。他的濕柴混入乾柴之中，僕人不知情，正好拿到濕柴煮粥；最後，學生們因此錯過了應邀赴會的時機。
這個故事給我們很好的教訓：做事不應漠不關心、浪費時間、倉促、不當、雜亂而迷糊。那麼，今日人類又是如何做事的？是否比這名比丘或學生更好？只要研究、觀察並思惟今日人類與社會，就會知道情況並沒有更好。有些政治人物、商人（包括經濟學家）、科學家、技術人員、藝術家等，出於貪、瞋、癡而看待、處理權力、財富與名聲。他們不僅傷害自己 —— 必須承受自己的業果——也傷害整個人類。
原因不難看出：嚴重的氣候變遷，以及種種內在與外在的污染，正把一個危險的地球留給後代。無論人類如何瘋狂地渴求權力、財富與名聲，臨終時什麼也帶不走；甚至連身上所穿的衣服也帶不走。當極其嚴重的旱災來臨時，權力、財富與名聲也都無能為力。
對佛教徒而言，最好的護佑與吉祥，是持續不懈地致力於止息苦。這是一切人最重要的任務，也就是修習八聖道——戒（sīla）、定（samādhi）與慧（paññā）。因此，我們不應把時間浪費在許多無意義、無用之事上。若錯失這個機會，臨終時便會陷入悲慘境地，悲慘地死去並投生。
13. Consistency in one's work
__ At doing one's task, we should not waste time and do it later. We should be active, energetic, and persistent in whatever we are doing. Doing only the kinds of task or job which should be done. This is not harming to oneself and others; benefit to oneself and others. There are some ignorant and deluded people doing silly and foolish things just for money and fame, even give up their lives for it. We should do things which only have values; not trivial, meaningless, frivolous, silly, and inferior.
Nowadays, human beings are doing all these meaningless things than before. Do human beings become wiser than before? Do they progress or regression? If we observe the societies and environments, all kinds of internal and external pollutions going on. Why is that? Anthropologists say: Human beings are developing from a type of ape. If it is true, then human beings should become wiser and intelligent. This is Evolution. But if we observe and contemplate about human beings, they are closer to ape than human.
The human mind is becoming more and more like a monkey. Is it human becoming in de-evolution? Evolution and de-evolution are in our mind. If someone behaves like an animal, then he is in de-evolution. You cannot measure progress or Evolution with power, money, fame, and the amount of sensual pleasure. These are the ways to downfall. It is nothing to do with the external matters but the internal ones. Therefore each human creates hell, animal, ghost, heaven, etc. for himself on Earth. This also his future destiny after he dies.
Man on the highest level of evolution can become a Buddha, and to the lowest level of de-evolution becomes a hell being. All the levels are in each one of us. One early morning in June, there was a pink lotus flower opened its beautiful and fragrant petals in a small pond. It decorated the Earth with its beauty and purity. After sometimes the sun was rising higher, and then the weather became very hot. The lotus closed its petals and protected itself from the strong heat.
But nowadays human beings know all the dangers come out from pollutions, continue to do all the foolish things are quite stupid and foolish.
Could human beings have a future? Yes, they have. Only they behave like a human; not like an animal, ghost, and hell is. They should only do things which have values and for the welfare of the human race and nature. If we practice samatha and vipassanā regularly with consistency is a great blessing and protection. Consistency in one's work is very important whatever task we are doing, whether it is worldly or spiritual matters. We should not spoil it by laziness, carelessness with wasting, and postponing of time.
__ During the time of the Buddha, there was a good story on these points. Three friends became monks. Two of them learned meditation and instruction from the Buddha. After that, they went to a secluded place, practiced diligently, and realized the Dhamma. They came back and went to see the Buddha. The Buddha was praising of them. The third one who was lazy and wasting time in the monastery heard about it. He also wanted to be praised by the Buddha in front of the others. Therefore he was practicing hard in the monastery. Because of his restlessness and carelessness in the practice and fell seriously and broke his hip. So his two friends had to take care of him and could not leave the place. The Buddha knew about this and told them about their past lives.
__ In one of their past lives; these monks were the students of the Bodhisatta- who was a teacher. One day the teacher asked the students to collect fire woods in the forest for the next morning meal. Because they had to go to a distant place in the early morning for an invitation. All the students went to the forest and did their duties properly. But the lazy student (the 3rd injured monk) not did his job properly. Instead, he chose a big tree, lied down and slept, thinking that near the time of leaving he could go up and break the branches for fire woods. At the time of going back; he quickly got up, climbed the tree, and broke some of the branches.
He had done it in a rush and carelessness that the tip of a branch hit one of his eyes. He was suffered in pain and came down quickly, took the wet branches of the fire woods, and followed behind the others. His wet fire woods were mixed with the dry ones. The servant did not know it and picked up the wet ones to cook for the gruel. At last the students missed the chance to the invitation.
This story taught us a good lesson. We should not do things with disinterest, wasting time, in a rush, improperly, disarray and confused. What about today, human beings are doing things? Are they better than this monk or student? By studying, observing, and contemplating today, human and society will know that it is not better. Some politicians, businesspeople (including economists), scientists, technologist, artists, etc. are viewing and doing things with greed, hatred, and delusion for power, wealth and fame. They are not only harming themselves( they have to pay for their kammic consequences) but also to the human race.
The reasons are not difficult to see; severe climate changes and all sorts of pollutions, both internal and external ones and leaving a dangerous Earth for the future generation. Human beings, however crazy and craving for power, wealth and fame, at near death they cannot take anything with them. Even the clothes they wear on, and when a very severe drought comes their power, wealth and fame cannot do anything.
__ As a Buddhist, the best protection and blessing is consistency in one's work to end dukkha. This is the most important task for all: i.e., the Noble Eightfold Path-sīla, samādhi, and paññā. Therefore we should not waste time by doing many meaningless and useless things. If we miss this chance and at near death will be in a miserable situation (miserable deaths and rebirths).
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Nalorakk
- 文章: 587
- 註冊時間: 2017-03-03, 08:00
14. 布施 ｜ Giving
義註把布施解釋為，以資具或其他物品施予他人的思；它是與上述思相應的無貪。巴利語 "cāga" 意為慷慨、捨離。義註列出十種所施物：食物、飲料、袈裟或衣服、臥具與住處、藥膏、花鬘、香、燈與交通工具。袈裟或衣服、飲食、臥具與住處、藥膏，屬於出家人的四資具，也就是人類生活所需的衣、食、住與醫藥。出家人也可使用其餘的花鬘、香、燈與交通工具；前三者可供養佛像、佛龕或佛塔，車輛則可用於寺院事務。這些物品似乎是就供養出家人而說；至於在家社群與各種組織，布施還可包括許多其他物品，例如供給難民營的物資。
布施是一個相當廣泛的主題，尼柯耶許多經中都有相關教導。可以說，它是人類社會極為基本而重要的修行。若沒有無貪或捨離，對他人的愛與關懷便不會生起；若心中充滿貪婪、自私與慳吝，我們就無法與人分享、幫助他人。在十波羅蜜中，最先出現在蘇美達隱士菩薩心中的，是布施波羅蜜。它似乎是最基本，也較容易修習、培育的一項。其實，布施離我們很近，只是我們不知道或未曾察覺；即使年紀很小，我們也都體驗過。父母就是布施的好榜樣：他們付出時間、精力與金錢，以各種方式幫助、扶養我們，其中包含善意、愛與對他人的關懷。因此，我們不應忽視布施的德質與實踐。布施本身具有深遠而微妙的意義；多加修習，能引生其他善心，並克服貪婪、嫉妒、慳吝、自私等。
「慈善」可說是一種布施。真正的菩薩修習布施，甚至會達到為他人捨棄生命的最高層次。為何普通人與窮人多於富裕興盛之人？因為很少人重視布施修行。因此，了解佛陀關於布施的教導十分重要。若思惟美國與中國之間的貿易戰，便可看出政治人物與經濟學家的負面心態；其基礎是貪婪、自私、嫉妒、慳吝、惡意與不關懷他人等不善心。這些負面心態都會導致爭端與衝突。下列兩篇經曾提到這些問題：《長部》DN 21〈帝釋所問經〉與《中部》MN 18〈蜜丸經〉。《帝釋所問經》所示的次第如下：渴愛、慢、邪見（taṇhā, māna, diṭṭhi，即戲論 papañca）→ 思惟 → 欲求 → 可愛與不可愛 → 嫉妒與慳吝 → 競爭與敵對。
在《長部》DN 15〈大因緣經〉中，佛陀如此描述人類的問題與衝突：
緣於渴愛（貪）→追求→利得→決擇→欲貪→耽著→佔有→慳吝→守護→種種惡不善法隨之生起：執持棍棒與刀劍、衝突、爭吵、爭執、指責、離間語與妄語。
因此，布施修行是渴愛（貪）的對治法，而渴愛正是苦因。施予、慷慨與捨離，都是利益自己、他人及眾人的高尚品質。為了使布施修行更有效，我們應從經典中學習相關知識。這裡無法詳述，只能為實修之用列舉一部分。《增支部》八集中有兩篇關於布施的經：
第31經：布施的八種動機（《增支部》AN 8.31〈布施經〉）
1. 有機會時便給予，例如有人前來。
2. 出於恐懼而給予，例如給黑手黨或強盜。
3. 給予曾經施與自己的人。
4. 期待回報而給予，其中含有貪。
5. 認為布施是善事而給予，以此修福。
6. 出於悲憫而給予不幸或貧困者。
7. 為了名聲而給予，其中帶有渴愛、慢與邪見。
8. 為了修心而給予，也就是為了戒、定、慧或涅槃。
上述各種動機，是耀禪師在一次布施開示中所作的說明。上述供養並非全都屬於善的布施。佛陀似乎在下一篇經《增支部》AN 8.32〈Dutiyadāna Sutta〉中以偈頌繼續說明：信、慚（hirī）與清淨的布施，是善人所奉行的三種品德，也就是信、戒與布施；它們是死後通往天界的天道。此處的信，是指相信佛陀的智慧與業之法則。
第33經：布施的八種事由《增支部》AN 8.33〈布施事經〉
1. 帶著欲而布施。
2. 帶著瞋而布施。
3. 帶著癡而布施。
4. 出於恐懼而布施。
5. 依照家族傳統或習俗而布施，例如上座部佛教國家有些家庭每天早晨供養比丘米飯與食物。
6. 為了投生善趣，即人界與天界。
7. 藉由布施使心充滿喜悅與快樂。
8. 藉由布施修心，使之成為止息苦的助緣。
有四種施主：
1. 自己布施，卻從不勸勉他人布施；果報是獲得財富與好運，卻沒有眷屬隨從，例如家人、朋友、僕役等。
2. 自己不布施，只勸勉他人布施；果報是有眷屬隨從，卻沒有財富。
3. 自己不布施，也不勸勉他人布施；果報是成為貧困孤單之人，例如乞丐。
4. 自己布施，也勸勉他人布施；果報是獲得財富與眷屬隨從。例如迦絺那衣供養等集體布施，佛陀曾讚歎這類布施。
每位施主在每一次布施的三個階段，都應培養重要的善心。布施之前，也就是準備時，應心生歡喜，例如思惟這是行善的機會，也是菩薩、聖者、賢人與智者所奉行之事。實際布施時，心不應掉舉，而應具足正念與喜悅。布施之後，也應藉由思惟、回顧功德而生起歡喜快樂，因為自己追隨智者與聖者之道，戰勝了貪。佛陀在一些經中教導十隨念，其中之一是捨隨念（cāgānussati），即憶念自己的慷慨或布施；這能導向定，例如《增支部》AN 6.10〈摩訶男經〉。施主也可以思惟受施者所得的利益，例如把飲食給予飢餓者或難民，從而容易生起喜悅與快樂。
雷迪大師撰寫了一本解釋布施意義與果報的小冊，名為《Dānādi Dīpanī》，其中列有布施的綱要（mātikā）、意義與果報。以下只為一般讀者摘錄其中一部分。
1. 財施與法施（"āmisa dāna" 與 "Dhamma dāna"）
財施不應包括有害之物，例如酒、毒品、毒藥、武器、香菸等。此處的法，是指以書籍、光碟及其他形式傳布的佛法。最重要的是，所施之法必須是真正的佛法，不可歪曲佛陀的教導。這是佛陀關於知識與智慧的教導，是最高尚的教育；它超越時間、空間、種族主義、民族主義、膚色，以及人為形成的文化背景，因而具有普遍性，是普遍的真理。今日世界迫切需要這種知識，以挽救人類免於危險與毀滅。
財施能帶來財富、好運及其他果報；但若不能正確、明智地運用財富，財富也可能傷害自己、他人與自然。法施能幫助人們具有道德、德行、才智與智慧，訓練人成為真正的人，並教人如何解決、矯正自身行為及各種社會問題——從家庭生活直到國際層面；在最高、最崇高的層次，則能超越一切苦。
因此，它是一件無價之寶，佛陀說法施是所有人能收到的最佳禮物。
2. 親自布施與請人代為布施
兩者所得的果報，依次為較勝與較劣。《長部》DN 23〈弊宿經〉中，弊宿王子請青年婆羅門鬱多羅代為布施，由鬱多羅負責分配供物。二人死後，弊宿王子投生四大王天中空寂的瑟里薩迦宮殿；鬱多羅則投生善處忉利天。
3. 長久施與非長久施（"thāvara dāna" 與 "athāvara dāna"）
建造佛像、佛塔、橋樑等，都是長久施。
供養食物、飲料、袈裟等，則是非長久施。
二者的果報也分別較為穩定與不穩定。
每天早晨供給僧眾米飯與食物，稱為常食施（niccabhatta dāna），近似長久施。長久施的功德猶如流水，晝夜不息。
4. 常施與非常施（"nicca dāna" 與 "anicca dāna"）：經常布施與偶爾布施
持續布施者猶如預流者穩固地趣向善趣（sugati）；《增支部》曾提到這一點。因此，每個人至少應有一種常施或長久施；這是一種善的慣行業。
5. 有智施與無智施（"jāna dāna" 與 "ajāna dāna"）
有智施的果報成熟時，布施者會成為具無貪、無瞋、無癡三善因的三因者（tihetuka），智慧敏銳，並能藉修行證悟涅槃。行施時若不了解其果報，後來即使投生為人，也可能只是缺少無癡因的二因者，智慧較弱。
6. 出離輪迴施與輪迴施（"vivaṭṭa dāna" 與 "vaṭṭa dāna"）：分別為了出世間之樂（涅槃）與世間之樂而布施
"Vivaṭṭa dāna" 稱為布施波羅蜜，能導向人間之樂、天界之樂與涅槃之樂。
"Vaṭṭa dāna" 並非布施波羅蜜，只會帶來人間與天界的果報，使人獲得世間之樂，而不導向涅槃。因此，每位佛教徒布施時，都應懷著止息苦的願望。
7. 內施與外施（"ajjhattika dāna" 與 "bāhira dāna"）：分別施捨自己的生命、身體部分與外在物品
前者能挽救他人的生命，因此十分高尚；可以在生前布施，也可以在死後布施，例如把遺體捐給醫院。
8. 財施、無畏施與法施：分別為給予物品、挽救他人的生命或財產，以及教導佛法
9. 有過失施與無過失施（"sāvajja dāna" 與 "anavajja dāna"）：分別為殺害魚、雞、牛等動物後布施其肉，以及布施不傷害任何眾生之物
有過失施可能帶來內在與外在的危險，甚至使人因財富而喪命。因此，我們應遠離任何傷害自己或他人的布施。
了解布施，對於如何以正確方式行善、使自己與他人得到更好果報，十分重要。
對輪迴（saṁsāra）中的凡夫而言，布施修行相當重要，持戒也是如此。布施與持戒能扶助輪迴中的眾生投生善趣，獲得財富與安全；若以正確、適當而明智的方式修習，則會成為證悟涅槃的決定性親依止緣（upanissaya paccaya）。因此，布施既是輪迴中的吉祥，也有助於止息苦。人人都希望獲得財富與好運，但能如願者不多，極富與巨富之人尤其罕見。為何如此？因為人們不知道財富與好運的主要成因，只知道外在助緣，卻不知道更重要的內在原因；甚至某些外在助緣也依賴內因。這些內因是業 —— 過去業與現在業 —— 以及努力與知識，也就是才智與智慧。各種善的布施，是財富與好運的主要成因。
富人可分為兩類：極富者與巨富者。極富者的財富與好運可能受外在因素影響，但仍或多或少有賴於過去業，也就是過去所修福德；參見《增支部》AN 4.31〈輪經〉。佛陀時代與現代都可找到這類極富者，例如給孤獨長者與比爾・蓋茲。至於巨富者，其財富大多有賴於過去業。佛陀時代有五位巨富者：喬提迦（Jotika）、闍提羅（Jatila）、門達迦（Mendaka）、富樓那（Punna）與迦迦瓦利耶（Kākavaliya）。今日已找不到這類巨富者。世間也有能使身心歡喜而無過失的快樂；我們可以享用，卻不應迷失其中。
另有超越苦的出世間之樂。因此，佛陀不是悲觀主義者，而是偉大的樂觀主義者；他清楚而徹底地通達各種快樂。世間之樂若未被正確、明智地運用與享受，便是低劣而不長久的，也可能給自己與他人帶來許多苦。因此，佛陀教導通往真正大樂之道，也就是涅槃。世間之樂與渴愛、貪及執取相連，而這些總會導向生、老、病、死。每位佛教徒都應時常行布施及其他善行，並懷有超越苦的意向與願望。
以下我想藉由喬達摩佛時代的五位巨富者，說明業在大信（saddhā）與慷慨（cāga）方面所展現的力量。他們都住在頻毘娑羅王統治下的鴦伽與摩揭陀地區，分別是：1. 喬提迦；2. 闍提羅；3. 門達迦；4. 富樓那；5. 迦迦瓦利耶。
1. 喬提迦
喬提迦出生於王舍城的富裕家庭。他擁有一座有七重尖頂的宏偉宅邸，四周環繞七道牆，每一道牆的入口都由夜叉（yakkha）守護。故事說，這座宅邸在天王帝釋協助下建成，並以黃金與珠寶裝飾。
他的財富遠近聞名，宅邸甚至成了遊覽之處。他的一切財富與好運，都是過去慷慨布施的果報，與兩個過去世有關。在第一世，他與兄長向許多獨覺佛供養甘蔗汁。他發願先享受福德果報，最後再證悟涅槃；兄長則只發願證悟涅槃。死後二人都投生天界。下一世，在毗婆尸佛時期，二人投生富裕家庭，名為 "Sena" 與 "Aparājita"。兄長 "Sena" 聽聞毗婆尸佛說法後出家，成為阿羅漢。"Aparājita" 詢問兄長應如何處置自己的財富，"Sena" 尊者便建議他為佛陀建造香室。他用黃金與珠寶建成香室，使內外光彩閃耀。此處的教訓是：由渴愛推動而修的福德，會延長輪迴中的苦。
由於強大的信心與慷慨，他在最後一世成為喬提迦時獲得巨富。阿闍世王即位後曾試圖強奪他的宅邸，卻未成功（夜叉守護著此處）。最後，喬提迦出家並證得阿羅漢果。
2. 闍提羅
迦葉佛般涅槃後，一位阿羅漢四處募化，準備建造一座金塔供奉佛陀舍利。阿羅漢來到一名金匠家中；這名金匠就是闍提羅的前世。當時金匠正與妻子激烈爭吵，便對阿羅漢大聲喊道，應把佛塔丟進河裡，隨後離去。妻子警告他那句邪語的嚴重性，金匠因而認識自己的過錯，想加以彌補。他製作金花，放入三個金罐中，供奉在佛塔的舍利室裡。金匠有三個兒子，只有幼子幫助他製作金花與金罐。
在最後一世成為闍提羅時，他由一位曾有私情的富家女所生。母親把嬰兒放進一只容器，讓它順流漂走；這是他前世惡語的果報。一名正在河中沐浴的年輕女子發現嬰兒，便收養為子。後來，她送闍提羅到德叉尸羅求學；他住在一位商人家中，日後娶了商人的女兒。婚後，新居後院出現一大堆黃金，這是過去以黃金供養舍利室的果報。夫妻育有三子。闍提羅出家前想把財產交給兒子，便給每人一把鋤頭，要他們挖那座金堆。只有幼子能像挖土堆一樣挖動金堆；這是他前世曾幫助金匠製作金花與金罐的果報。今生的三名兒子，與當年金匠的三名兒子有關。闍提羅出家後，數日內便成為阿羅漢。
3. 門達迦
門達迦是一位巨富。據其家庭故事所述，他的後院出現許多與真羊等大的金羊像。家中共有五人：門達迦、妻子、兒子、媳婦及奴僕富樓那。每個人都具有與過去福德相關的奇異能力。妻子所用的米鍋會神奇地自行補滿，穀倉也是如此。門達迦的兒子——毘舍佉的父親——有一只裝著一千枚錢幣的錢袋，錢幣會神奇地不斷補滿，從不耗盡。
這些果報來自他們過去世所修的兩項福德。門達迦過去曾是波羅奈（Bārāṇasī）的一位富人，當時整個地區發生饑荒。一天，家中只煮了一餐恰好足供全家食用的飯；一位獨覺佛到門前托缽，他們便把全部食物供養給他。
另一次是在毗婆尸佛時期，他為佛陀布施一座寺院，並建成一座附有說法台的大堂。建築完成後，他連續四個月供養佛陀與僧團飲食。
4、5. 富樓那與迦迦瓦利耶
此處只敘述富樓那；迦迦瓦利耶的妻子只是替兩位天神互相傳遞消息，提供了一項服務。兩位天神都賜給她許多埋在各自樹下的黃金。這兩家原本都很貧窮，是富人家的工人，與前述幾人不同。
一天，富樓那正在田裡工作，舍利弗尊者來到其住處托缽。那天早晨，舍利弗剛從最高的禪定成就——滅盡定——出定。富樓那供養牙木與水，讓尊者清潔牙齒。舍利弗隨後繼續托缽，途中遇見正要送飯給丈夫的富樓那之妻。她以堅定的信與慷慨，把全部食物供養給舍利弗，然後回家重新為富樓那煮飯。因此，夫妻二人當天很晚才用餐，飯後便小睡片刻。
休息後，富樓那回到田裡繼續耕作；令他驚訝的是，田中所有泥土已奇蹟般化為金塊。
這些奇蹟，都是由善業與福德的力量所成就。然而，有些人——唯物論者、科學家與哲學家——不會接受這類奇蹟，因為它超出他們的知識範圍。事實上，大多數人都不了解心的本性與力量；除了真正的聖者佛弟子外，知道的人仍極少。研讀尼柯耶，我們可以進一步了解佛陀其他富有的在家弟子，以及他們如何運用財富為人服務。只想賺錢而不與有需要的人分享，只會使人更加貪婪、自私。唯有聰慧之人才懂得如何運用金錢、財富乃至權力。因此，布施對自己與他人都是真正的吉祥。
以上所說的是布施修行。世界各大宗教都有布施的實踐。布施通常是施主的吉祥，但並非所有給予都是如此，例如把酒與毒品給酗酒者和吸毒者。
布施修行是今生與來世進步之道。佛陀時代與現代都有許多相關故事。布施有許多方式，其中最好的是具足理解與智慧的布施。《增支部》有一篇關於布施的經，探討行施的各種可能動機，並按其所能導致的果報由低至高排列，值得在此引述。
有一次，舍利弗尊者帶著許多在家弟子前去拜見佛陀、聽聞佛法。舍利弗問佛陀：「是否有這種情況：一個人布施某種供物，卻沒有大果報、大利益；另一個人布施同樣的供物，卻有大果報、大利益？」佛陀答說確有其事。舍利弗接著請問其中的因由，佛陀便說明七種動機及其果報。
1. 為求自身利益而布施，心執著於回報，想為自己積聚福報，以便死後享用。身壞命終後，他投生四大王天（Cātummahārājika）；從該處命終後，又回到此世。
2. 有人心想「布施是善事」而行施；身壞命終後，投生忉利天（Tāvatiṁsa），從該處命終後又回到此世。
3. 有人心想：「過去父親、祖父曾如此布施、如此行作；我不應使這項古老家風中斷。」死後投生夜摩天（Yāma），從該處命終後又回到此世。
4. 有人心想：「我生活富裕，他們並不富裕；我既然富裕，若不布施給生活困乏者，並不恰當。」死後投生兜率天（Tusita），從該處命終後又回到此世。
5. 有人心想：「昔日賢者阿特塔迦、瓦瑪卡、瓦瑪德瓦等曾行大祭施；我也要如此分發布施。」死後投生化樂天（Nimmānarati），從該處命終後又回到此世。
6. 有人心想：「布施這份供物，能使心澄淨，並生起滿足與喜悅。」死後投生他化自在天（Paranimmitavasavattī），從該處命終後又回到此世。
7. 有人心想：「這是心的莊嚴、心的資助。」死後投生梵眾天，即初禪地最低層天；其業耗盡後，他成為不還者，不再回到此世。
義註把第七類施主解釋為：以止觀修習所充實的心行布施。有些給予並不能成為真正的布施修行，例如因恐懼而給予（如給黑手黨）、期待回報而給予（如行賄），或帶著欲貪（rāga）而給予等。布施並不容易，必須付出努力。這是因為每個眾生或多或少都有貪（lobha）與我見；貪求、侵占、由渴愛而執取等，都使布施難以實行。
因此，我們必須努力修習布施。但只要真正了解布施的利益與價值，便必定會付諸實行，甚至能像菩薩修布施波羅蜜那樣，捨棄自己極為珍愛之物。
佛陀時代有一則十分感人的故事，展現無私的品格與布施的正確動機，也顯示布施在今生立即成熟的果報。故事與摩訶迦旃延尊者及一名貧女有關。摩訶迦旃延是廣解略說第一的弟子，出生於恆河流域西南遠方的阿槃提國。阿槃提王旃陀波居多聽聞佛陀之名後，派摩訶迦旃延等人前去邀請佛陀。
他們聽聞佛陀說法後出家為比丘，後來都成為阿羅漢，並返回阿槃提拜見國王。回程途中，他們在一個村落托缽，卻一無所得。當地有一名已陷入貧困的年輕女子得知此事。她原是富家女，素來具有堅定的信（saddhā），並有一頭美麗、修長而烏黑亮澤的頭髮。從前另一名富家女曾出價一千枚錢幣購買她的頭髮，她當時沒有出售；這次，她急需金錢為比丘們準備食物。
因此，她剪下美麗的長髮，派女僕拿去賣給那名富家女。這次對方只給八枚錢幣，而不是原先的一千枚；女僕因而十分難過，哭了起來。貧女用這些錢為八位比丘準備餐食，每位所得食物價值一枚錢幣。比丘們受食時，她不敢出來相見。在過去，女子以修長、柔軟而烏黑亮澤的頭髮為美。
然而，摩訶迦旃延尊者知道整件事情，便請那名女子出來。她走出來向比丘們禮拜時，頭髮立刻恢復如初。科學家會把這視為超自然現象；不，這是超常現象，是依心、心之法則與因果而發生的。昆蟲、鳥類、噴射機與飛機等都能飛翔，科學家本人卻不能在空中飛。前文已提過另一則與摩訶迦旃延尊者有關的故事（《增支部》一集第十四品〈最勝品〉"Etadagga Vagga" 的義註）。
在家人索雷亞曾因生起邪念而變成女人。這兩件事都有內因與外緣，內因更為重要，也就是那名女子與索雷亞的心，以及阿羅漢們的清淨心（DhA I 324ff）。如果我們能接受原子能，這也不難理解；心比物質更有力量。因此，所有人，尤其是掌握權力者 —— 政治領袖與政府 —— 掌握財富者 —— 富豪、商人與企業 —— 以及科學家等，都應懂得正確、明智地運用自己的心，以利益人類，而非傷害人類、摧毀地球。
摩訶迦旃延尊者拜見國王，向他敘述這件事；國王因而娶那名貧女為王妃。信（saddhā）堅定，布施之思（cetanā）強盛，果報便更大。
有一次，佛陀住在毘舍離附近的大林重閣講堂。獅子將軍前去拜見佛陀，問佛陀能否指出現法即可見的布施果報（《增支部》AN 5.34〈獅子將軍經〉或 A iii 38f; iv 79f）。佛陀給予肯定的答覆，並列出五項果報：
1. 善於布施的人，為大眾所喜愛、所悅意。過去與現在都可見到這樣的施主。
2. 善人與品行正直者敬重善於布施的人；這也是現法可見的布施果報。此處所說的善人，是有道德、有德行者、賢者與聖者（ariya）。因此，施主有機會親近他們，學習他們的教導而增長知識；其生活會趨向善、進步而高尚，甚至能止息苦。佛陀時代與今日的上座部佛教國家，都可見到這類施主。
3. 善於布施者的美名遠播；這也是現法可見的布施果報。
4. 善於布施者前往剎帝利、婆羅門、居士或沙門等眾會時，充滿自信而不羞怯；這也是現法可見的布施果報。以上第一至第四項，都是今生當下即可見的果報。
5. 身壞命終後，善於布施者投生善趣天界；這是來世的布施果報。
佛陀說完這五種布施果報後，獅子將軍回答說，前四項現法可見的果報，並非由於信仰佛陀才相信，而是他身為善於布施者，已從親身經驗中得知。至於最後一項 —— 身壞命終後投生善趣天界 —— 他自己並不知道，而是出於對佛陀的信（saddhā）而相信。有些人不布施他人，只把財物花在自己身上；更糟的是，有些人既不布施他人，也捨不得自己受用。
最糟的是勸人不要布施。從前舍衛城有一位名叫阿難的巨富，他十分慳吝，還勸兒子木拉悉利不要布施。富人把五罐黃金埋在家中，死前卻未把埋藏地點告訴任何人。他後來投生在舍衛城附近的一個乞丐村。從其母懷孕起，村中所有乞丐外出乞討都變得困難；眾人認為，村裡一定出現了一名邪惡、不祥之人。
他們把人分成若干小組，以逐步排除的方式找出那名孕婦，並將她逐出村外。她生下一個極其醜陋、令人厭惡的男孩。她若獨自乞討，尚能得到一些食物；一旦帶著男孩，便一無所得。男孩能夠自行乞討後，她便讓他獨自外出。男孩在舍衛城四處乞討時，憶起前世與從前的家，抵達後直接走進屋裡。木拉悉利的孩子們一看見他，便嚇得哭起來；僕役毆打他，把他趕出屋外。
佛陀托缽時看見此事，便告訴木拉悉利，那名醜陋的小乞丐正是他前世的父親。木拉悉利不信，佛陀便請乞丐指出黃金埋藏之處。此後，木拉悉利成為佛陀的在家弟子。佛陀接著說出以下偈頌：
第62偈：「『我有兒子，我有財富。』愚者因而苦惱；自身尚且不屬於自己，兒子與財富又怎會屬於他？」（《法句經》〈愚者品〉）
上述故事給我們一項十分重要的警示：邪見、不善心、錯誤思惟與不善行，會給眾生帶來悲慘的苦；負面力量甚至會影響他人。為何今日人類的問題與痛苦比從前更多？我們需要思惟、找出原因並加以改正。佛陀時代另有一則關於布施的有趣故事。
—— 無子富人的故事
有一次，波斯匿王前去拜見佛陀。他告訴佛陀，舍衛城有一名富人死後沒有留下繼承人，因此國王不得不沒收他的全部財產。此人極其富有，卻十分慳吝；在世時從不布施，甚至捨不得為自己花錢，只吃少量粗食，身穿廉價粗衣。佛陀於是向國王與在場大眾講述這名富人的一段前世；那一世，他也同樣是一名富人。
一天，一位獨覺佛來到他家門前托缽。富人正要外出，便吩咐妻子供養獨覺佛，隨後離去。丈夫極少准許把東西施給別人，妻子因而把上好食物盛滿獨覺佛的缽。富人回家途中再次遇見獨覺佛，往缽裡一看，發現妻子供養了許多美食。
他心想，這名沙門吃過美食後不過是舒適地睡上一覺；若把食物給僕役反而更好，因為他們會提供更好的服務。他因而後悔曾叫妻子供養獨覺佛。此人另有一件往事：他有一名同樣富有的兄弟，兄弟只有一個年幼的兒子。他覬覦兄弟的財產，便殺害年幼的侄兒，不正當地繼承了兄長的財富。由於曾向獨覺佛供養食物，他在今生成為巨富；由於供養後又生追悔，他今生連自己的財物也不願受用。
由於他為財富殺害侄兒，曾在地獄受苦七世。這項惡業的果報終了後，他今生投生為富人，卻仍未造作任何善業。國王聽完故事後說：「尊者！他雖生逢佛陀住世，卻從未向佛陀或僧團供養任何東西，確實錯失了極好的機會，實在十分愚癡。」
然後佛陀說了以下偈語：
第355偈：「財富毀滅愚者，卻不能毀滅尋求彼岸者。愚者因貪求財富而毀滅自己，如同毀滅他人。」（《法句經》〈愛欲品〉）
我們從這個故事與教導中學到什麼？它教導我們心的重要性，也警示我們，連大多數人時常生起的愚癡念頭都不應生起。
此外，這也使我們想起《法句經》〈雙品〉的第一偈與第二偈：即使正在行善，也不應讓不善心摻雜其中。前文已討論布施的各種可能動機；我們應像第六類施主那樣，在布施之前、之時與之後，都以喜悅快樂之心行施。
Tha-pye-gan 禪師曾評論這兩則故事：這些富人就像煉金術士的風箱，雖然一呼一吸，卻沒有生命，因此都是死人。今日世界有多少這樣死去的政治人物與富人？他們大多為權力與財富而鬥爭，並非為了人類與地球母親的福祉。從今日世界的情況即可清楚看見：氣溫逐年上升，愈來愈熱；我們又以極其殘酷的方式殺害動物，其中一種食用方式便是燒烤。
如果人類繼續做種種愚癡之事，如今太陽已在灼烤人的皮膚，日後還會灼烤我們的肉身。布施這個課題說之不盡，因此以下只作一般性的思惟。佛陀的教導是智慧之教，也是智慧的教育。智慧具有深邃、廣博而無量的特質；若只能看見表面，所見便只是表面。佛陀的智慧則是無量的。
學習、研究並實踐佛陀的教法，就是承繼他的智慧。對人類而言，這項工作珍貴而無價。其他世俗知識與教育則不同；人若一開始便不能明智、正確地運用，便可能造成巨大的痛苦與災難。布施是佛陀最根本的教法之一，所以在巴利諸經中時常可見。大多數人——包括許多佛教徒——以為佛陀的教導並不關乎世俗事務與人類社會。
研讀巴利諸經便會發現，這位偉人 —— 一切人中最偉大者——也是人，由女人在這個地球上生下，並生活於此。成就大覺悟後，他不曾休息地教導眾生四十五年，而受教者主要是人。他並非住在天界，只與菩薩、天人、神祇等高等眾生交談。身為住在地球上的人，若不與人交談，又要與誰溝通？他與社會各階層的人交談，從低階種姓到高階種姓，從乞丐到國王。因此，他必須談論人、社會、人類問題及其應對方法。若沒有深邃、廣博而無量的智慧，他怎能幫助這些人？
十波羅蜜以布施波羅蜜為首。每一種波羅蜜都有低、中、高三個層次，巴利語依次為波羅蜜（pāramī）、近波羅蜜（upa-pāramī）與勝義波羅蜜（paramattha-pāramī）。布施妻子、兒女、財富等身外之物，而不涉及自己的身體部分，屬於布施波羅蜜；布施眼睛、腎臟等身體部分，則屬於近布施波羅蜜。這要在仍然活著時捨出才算；死後捐贈遺體，或許不列入此類。
即使是死後捐贈遺體，也不是許多人做得到的。由此可見，邪見與渴愛（diṭṭhi-taṇhā）——「這是我，這是我的」——多麼強烈。死後捐贈遺體是相當高尚的行為，因為它能挽救他人的生命或視力，例如捐出眼角膜。因此，布施不是每個人都能輕易做到的，對邪見與渴愛深重者尤其如此；它需要付出許多努力。我們必須清楚了解布施的利益，才較容易放下對外物的執著。
真正的菩薩行於成為未來佛陀之道，即使捨棄自己的生命也不困難；這就是勝義布施波羅蜜。我們能在人群中認出真正的菩薩嗎？如今有許多人自稱菩薩。《中部》兩篇經提到兩位菩薩，即《中部》MN 81〈陶師經〉與《中部》MN 142〈施分別經〉。《陶師經》說，迦葉佛時期的青年婆羅門憍提波羅（Jotipāla）就是喬達摩菩薩；然而，憍提波羅本人甚至不知道自己是真正的菩薩。
一開始，他不想見迦葉佛。在第二篇經中，提到了未來佛彌勒菩薩。
阿逸多比丘是彌勒菩薩，具有神通。他得到佛陀姨母兼養母摩訶波闍波提・喬達彌比丘尼所供養的袈裟；在場許多比丘都不知道他是彌勒菩薩。（原經並未提到彌勒菩薩；這是我從一位比丘的開示中聽來的。）
真正的菩薩即使知道自己的身分，也不會自行宣稱。人的邪見與渴愛（diṭṭhi-taṇhā）根深蒂固，即使行善也總在計算得失；因此所修福德大多善惡夾雜，未必初善、中善、後善。第二次世界大戰期間，民族主義、法西斯主義與種族主義等極端我見曾造成大量暴行。
他們不僅傷害他人，最終也使自己受苦。有些人甚至因慢心而不願道歉、請求原諒，因而永遠無法療癒傷口。在八聖道中，佛陀把正見（sammā-diṭṭhi）置於最前，因為正見是慧支，也是人類知識中最重要的因素。即使動機良善，若無正見，結果通常仍不圓滿；有了正見，便隨之生起正思惟，再依次生起正語與正業。這是因果關係。正見有世間正見與出世間正見兩種；沒有世間正見，便無法培育出世間正見。最根本的世間正見，是相信業之法則。
每個人的幸福、和平與繁榮，都建立在這項極其重要的基本法則上。它不是人所創造，而是自然法則、是一項真理，猶如太陽東升西落。我們可以用一句簡單的話表達業之法則：「行為必有反應」—— 善業帶來善果，不善業帶來不善果。業之法則深奧、深遠而複雜；業果的機制及精確運作方式，是四種不可思議之一，不應以思量推測。
要成為佛教徒，至少必須對業之法則有信。因此，無論造作何種業，都必定會有果報，絕不落空，或早或晚終會成熟。另一個需要深思的要點是：我們為何來到人間？我們不是由神派來，也不是無因無緣而來；是過去某項善業使我們來到此處，這就是因果關係。既已生而為人，我們想做什麼？大多數人——包括政治人物、經濟學家、科學家與受過高等教育者——會想到沉溺或追求欲樂。
很少有人想到自己與他人的福祉；只要看看今日世界內外的情況便知。佛陀清楚教導我們：保護自己，也就是保護他人；保護他人，也就是保護自己。為了實現這項啟示，人必須行善；要行善，就應具備正見、正思惟，以及指導行為的倫理準則與價值。人間是一片大福田，其他生存界沒有這樣的條件。
因此，佛陀總在人間出現；真正的菩薩也只有在這個世界，才有機會修習十波羅蜜。每個人都應把握這些機會行善、修習波羅蜜。人來到世間，不是為了傷害自己與他人；我們不應做愚癡之事，浪費寶貴人身的時光，之後又回到自己時常前往的家園 —— 四惡趣（apāya-bhūmi）。
修習十波羅蜜是一種高尚的犧牲。捨棄少許快樂，便能獲得更多快樂。因此，布施是一項極善之行，能在今生與來世帶來幸福；參見佛陀對獅子將軍所說的布施果報。我們可以藉布施保護財富，使之不被火災、水災、君王或政府、盜賊及可憎的繼承人奪去。死亡時，任何財物都帶不走 —— 赤身而來，赤身而去。
所以，不要成為一無所有的「裸行者」。我們應運用財富、才智、技能等行各種善事，把一切善業帶走；這稱為善業銀行帳戶。這種帳戶會如影隨形，正如佛陀在《法句經》第二偈所說：
「諸法以心為先導，以心為主，由心所造。若人以清淨心言說或行動，安樂便隨其後，如影不離形。」
世間的銀行帳戶並不安全，仍會遭受外在危險，而且只能在今生使用。善業銀行帳戶的增益更大，會一直跟隨我們，直到輪迴中的最後一生；每筆存款還有七個速行心剎那的增益。擁有這種帳戶的人，才是世上最富有者，是真正的超級億萬富翁。人若沒有這些善業存款與帳戶，便都是一無所有的裸行者——赤身而來，赤身而去；最可能投生之處，便是悲慘痛苦的惡趣。
最可憐的人，是一無所有的億萬富翁（因為他最有機會行善）。佛陀時代與現代都有一些人本已非常富有，後來又愈來愈富；這不是因為他們慳吝而只知賺錢，而是因為他們過去世造了許多福德，今生又繼續造福。前文第五項吉祥「過去曾修福」已提過其中一些故事。因此，財富與好運來自布施的果報，而非慳吝、嫉妒與貪婪。布施也是克服或減輕渴愛與貪的方法。執著財富時，財富如熾熱木炭，只會增加痛苦；能夠放下，便有平安快樂。佛陀在許多經中提到五種善法：信、戒、聞、捨、慧（saddhā, sīla, suta, cāga, paññā）。
這五法也稱為聖增長，具有成就願望的力量。佛教徒應培育它們，而不應依賴外在力量；布施或捨就是其中之一。"Dāna" 是布施的行為與所施之物；"cāga" 是捨離與慷慨；"caraṇa" 是善行。這三個巴利語彼此密切相關。布施有許多形式，為利益他人的善事付出時間與精力，也包括在內。
"Sabbadānaṁ dhammadānaṁ jināti" —— 法施勝一切施。因為法與才智、知識、辨別力或智慧有關。若無福德與慧，眾生流轉輪迴便極為痛苦；二者也相互扶助。布施最重要的是正確、明智的動機。
布施時心想：「這是心的莊嚴、心的資助。」這就是以止觀修習或如理思維所充實的心行布施。一切福德與善法，都是止息輪迴苦、證悟涅槃界的助緣。一切有情與無情之物都是整體自然的一部分，彼此相連、相互影響，尤其人類的影響最為重大。
14. Giving
__ This is on dāna practice. In all world, great religions have dāna practice. Mostly dāna is a blessing for the giver, but not all of them. For example, if someone offered liquor and drugs to drunkards and drug addicts.
Dāna practice is the way of progress in this life and for the future to come. There were many stories in the time of the Buddha and modern-day stories. There are many ways of giving. The best way of giving is with understanding and knowledge. There was a sutta in the Aṅguttara Nikāya, On Giving. The discourse discusses the possible motivations for generosity, and rates in ascending order the results they can lead to. It is interesting to mention here.
Once time Ven. Sariputta, with a large number of lay followers, went to see the Buddha for a Dhamma talk. Ven. Sariputta said to the Buddha; “Might there be the case where a person gives the gift of a certain sort, and it doesn’t bear great fruit or a great benefit, whereas another person gives a gift of the same sort and it bears great fruit and great benefits.” The Buddha answered as it was right. Then Ven. Sariputta asked the Buddha the cause and reason for this. He answered him the seven kinds of motivations and their results.
(1) Having given the gift seeking his profit, with a mind attached to the reward, seeking to store up for himself, with the thought of enjoying it after death. After death, born in the company of the four Great Kings (Catummahārājika Heaven), from here after death, return to this world.
(2) Someone gives a gift with the thought giving is good” on the break-up of the body, after death born in the company of the devas of the 33 (Tavatimsa Heaven), from here after death return to this world.
(3) Someone gives a gift with the thought “This was given in the past, done in the past, by my father and grandfather. It would not be right for me to let this old family custom be discontinued”.
After death born in the company of the devas of the Hours (Yāma Heaven), from here after death return to this world.
(4) Someone gives a gift with the thought “I am well off. These are not well off. It would not be right for me, being well-off, not give a gift to those who are not well off.” After death born in the company of the contented devas (Tusita Heaven) from here after death return to this world.
(5) Someone gives a gift with the thought “Just as there were the great sacrifices of the sages of the past-Athaka, Vamaka, Vamadeva,....etc. In the same way, will this be my distribution of gifts,” after death born in the company of the devas who delight in creation (Nimmanarati Heaven), from here after death coming back to this world?
(6) Someone gives a gift with the thought “When this gift of mine is given; it makes the mind serene. gratification and joy arise.” After death born in the company of devas who has power over the creations of others (Paranimmitavasavatti Heaven). From here after death come back to this world.
(7) Someone gives a gift with the thought “This is an ornament for the mind, a support for the mind.” After death born in the company of Brahma’s Retinue( the lowest of the first jhāna plane). Then, having exhausted his kamma, he is a non-returner. He doesn’t come back to this world.
The commentary explained the 7th giver as giving with the enrichment of samatha-vipassanā practices.
__ There are also some givings not become dāna practices; such as giving to someone for fear(e.g., mafia gang), giving by expecting something(e.g., bribery), giving with raga( sexual desire), etc. Giving is not an easy thing to do; you have to make an effort. Why is that? Because every living being more or less has lobha(greed) and self-view. Greed of covetousness, confiscation, clinging with craving, etc.
All these make dāna difficult to perform. Therefore we have to make an effort to do it. But if we know and understand the benefit and value of dāna or knowing about them, and will be sure to perform it. Even we can give up things too valuable for us, as an example, the dāna parami of a Bodhisatta.
There was a very touching story to the heart at the time of the Buddha. It represented an unselfish nature and right motivation of a dāna. Also, it gave immediate results in the present life. It was about Ven. Mahākaccāna and a poor lady. He was the foremost disciple in the detailed exposition of brief sayings, and a native of Avanti, to the far south-west of the Ganges basin. King of Avanti, Chandapajjota heard about the Buddha and sent Mahākaccāna and others to invite the Buddha.
After they listened to his talk and became monks. Later they became arahants and went back to Avanti to see the king. On the way back they went for alms-round in a village and did not get anything. There was a young lady, now became very poor and knew about it. Before she was a rich man’s daughter and had strong saddhā(faith), she had a beautiful, long, and shining black hair. There was another rich man’s daughter who wanted to buy her hair and paid 1000 coins for it. This was happening sometimes ago, but this poor lady did not sell it. This time she urgently needed the money to prepare the meal for the monks.
Therefore she cut her beautiful long hair and sent the maid to sell it to the rich lady. This time instead of giving the 1000 coins, she only gave eight coins for it. The maid became very sad and cried. The poor lady prepared the meal for the monks, and each monk received one coin value of food (the monk’s number were eight). When the monks were receiving the meal, the poor lady did not dare to come out to meet the monks. In the past, the beauty of a woman was long, soft, shining black hair.
__ But Ven. Mahākaccāna knew all these things and invited the lady to come out. She came out, and as soon as bowing to the monks, her hairs were growing back to normal. Scientists will take it as supernatural.
No, this is super normal, and it is by the mind or mental laws, cause and effect. Insects, birds, jets, airplanes, etc. can fly, but scientists cannot fly in the air. Above before already has mentioned an episode connecting with Ven. Mahākaccāna.
A lay-man, Soreyya had an evil thought and changed into a woman. There were two main causes, including in these two episodes, internal and external ones. More important is the internal ones. The mind of the lady and Soreyya; and the purified hearts of the arahants. If we can accept the atomic power, this is not difficult to understand. The mind is more powerful than matter. Therefore all human beings especially someone has power (political leaders, governments), wealth (tycoons, business people, business corporations), scientists, etc. should know how to use their mind properly and wisely for the benefit of the human race, not to harm them and destroy the Earth.
Ven. Mahākaccāna went to see the king, and he told him the episode. Therefore the king took the poor lady as his consort. With strong saddhā (faith) and volition (cetana), then the result is greater. On one occasion the Buddha was staying near Vesali, in the Great Forest, at the Gabled Pavilion. General Siha went to the Buddha and asked him as it was possible to point out the fruit of giving visible in the here and now. The Buddha answered in positive and gave five results of it. These are:
(1) One who gives, who is a master of giving, is dear and charming to people at large. We can see this kind of giver in the past and present.
(2) Furthermore, good people, people of integrity, admire one, who gives who is a master of giving: this too is the fruit of giving visible in here and now. The people mentioned here are moral and virtuous people; sages and noble beings (ariyas). Therefore the giver has the chances to close and near them. On learning their teachings gain knowledge. He will live the wholesome and progressive life, towards the noble direction, and even he can end dukkha. We can see this kind of giver in Buddha’s time and present Theravadin countries.
(3) Furthermore, the fine reputation of one who gives, a master of giving is spread far and wide: this too is a fruit of giving visible in here and now.
(4) Furthermore, when one who gives, a master of giving, approaching by the assembly of people—noble warriors, brahmans, householders, or contemplatives—he/ she does so confidently and without embarrassment: this too is a fruit of giving visible in here and now.
These results of (1) to (4) are visible in here and now.
(5) Furthermore, at the break up of the body, after death, one who gives, the master of giving, reappears in a good destination, the heavenly world: that is a fruit of giving in the next life.
__ When these five results of giving were mentioned to General siha : he replied the Buddha that the four fruits of giving (from (1) to (4)) visible in here and now were not by faith (saddhā) in him. He knew it with experiences because he was a master of giving. But the last fruit, after death, reappeared in a good destination, the heavenly world, he did not know, that was he believed in the Buddha by conviction (saddhā). Some people are not giving to others, but they spend it themselves. Even worse than these are people not only not give to others but also not spend by themselves.
Even the worst of all are encouraging people not to give. There was once a very wealthy man named Ānanda in Sāvatthi. He was a miserly man and encouraged his son Mūlasiri not to give. This rich man had five pots of gold buried in his house and died without revealing its location to anyone. He was reborn in a village of beggars not far from Sāvutthi. From the time his mother was pregnant beggars in the village had difficulties in beggings. They thought there must be a wicked and misfortunate person among them.
By dividing themselves up in groups with the process of elimination. They found out the pregnant woman, and she was driven out of the village. A son was born to her, and he was very ugly and repulsive. If she went out alone by begging and got something. And with the boy got nothing.
So, when the boy could go out by himself for begging, and she left her son. He wandered alone in Sāvutthi for begging and remembered his past life and old home. After arriving there, he went straight into the house. When the children of Mūlasiri saw him, they were frightened and crying. The servants beat him and threw him out of the house.
The Buddha was on his alms-round and saw the incident. Then the Buddha told Mūlasiri that the ugly young beggar was his father of previous life. He did not believe it. Therefore the Buddha asked the beggar to show them the buried gold. And Mūlasiri became a lay disciple. Then the Buddha spoke in verse as follow:
Verse 62: “I have sons and wealth; with this, the fool is afflicted. Indeed he is not his own, how can sons and wealth be his.”
( From the Dhammapada: The Fool)
The above story warning us a very important lesson; wrong view, unwholesome mental states, thoughts, and actions gave miserable sufferings to beings. Even the negative energies effect on others. Why nowadays humans have a lot of problems and sufferings than before? We need to contemplate and find out the causes to correct it. There was also another interesting story on giving in the time of the Buddha.
The story of a childless rich man:
__ On one occasion, King Pasenadi went to see the Buddha. He told the Buddha about a rich man who had died in Sāvatthi without leaving heirs. Therefore he had to confiscate all the man’s properties. This man was very rich and stingy. While he was alive and did not give anything in charity. And even was reluctant to spend his money on himself. So he ate very sparingly and wore cheap and coarse clothes. Then the Buddha told the king and audience about this rich man and one of his past lives. At that time also he was a rich man.
One day, when a Solitary-buddha came and stood for alms at his house. He was on his way out that asked his wife to offer foods to the Solitary-buddha and left. It was very rare that her husband gave his permission to give things to someone. So she filled up the alms bowl with choice foods. The rich man again met the Solitary-buddha on his way back home and looked into his alms-bowl. And found out that his wife had offered a lot of good foods.
So, he thought that this monk would only have a good sleep after a good meal. It would have been better if the servants were given such good foods because they would give him better service. He has regretted to ask his wife to offer foods to the Pacceka-buddha. There was also another incident connecting with him. He had a brother and who was also rich. The brother had an only son. Coveting his brother’s wealth and killed his young nephew and wrongfully inherited his brother’s wealth.
__ Because the man had offered alms foods to the Pacceka-buddha that he became a very rich man in his present life. He regretted having offered foods to the Solitary-buddha that no wishes to spend anything even on himself.
Because he had killed his nephew for the sake of wealth that he had suffered in hells for seven existences. This evil kamma having come to an end and he was born in this life as a rich man. But here also he had not gained any wholesome actions. After hearing the story, the king remarked; “Ven. Sir! Even though he had lived here in the lifetime of the Buddha himself, he had not made any offering of anything to the Buddha or his sangha. Indeed, he had missed a very good opportunity and had been very foolish.”
Then the Buddha spoke the following verse:
Verse 355: “Wealth destroys the foolish, but it can’t destroy those who seek the other shore (Nibbāna). By his craving for wealth, the fool destroys himself and would destroy others.”
(From the Dhammapada: Craving).
__ What do we learn from this story and teaching? It taught us the importance of the mind. Even we cannot think about foolish and stupid things which most people are thinking all the times.
Also, it reminds us of the first and second verses of the Dhammapada; The Pairs. Even we are doing good things should not let unwholesome mental states come in between them. We have already discussed the possible motivations for generosity (dāna). It should be like the sixth number giver, giving with joy and happiness before, during, and after the charity.
The-pye-kan Sayadaw commented on these two stories. These rich men were like the alchemist’s billows, which breathing in and out, but without life. Therefore they were dead people. How many dead politicians and wealthy men in the world today? Most of them are fighting for power and wealth. Not for the welfare of the human race and the mother Earth. We can see them clearly in today situations of the world. Temperature is rising every year and getting hotter and hotter. We are killing animals in a very cruel way. One way of eating them is roasting meat. Now the sun is roasting human skin if human beings are continuing doing foolish, silly, and stupid things, the sun will roast our flesh.
__ Talking about dāna will never end. So, here will do a general contemplation on its subject. The Buddha’s teachings are wisdom teachings or wisdom education. Wisdom has the qualities of deep, profound wide, and immeasurable. If you can only see it superficially, then it is superficial. Like the Buddha’s wisdom, then it is immeasurable.
We study, research, and practice the Buddha’s teaching is inheriting his wisdom. As a human being, this task is precious and priceless. And not like all the others worldly knowledge and educations which if we human begins cannot use it wisely and properly, can create great sufferings and disasters.
__ Dāna subject is one of the very basic teachings of the Buddha. So, we can find them a lot in the Pali suttas. Most people will think, including many Buddhists, the Buddha’s teachings are not concerning with worldly matters and human societies. if we research the Pali Suttas and can find out that this Great man (the greatest of all) was a human being, born on this Earth by a woman, and living on this earth, after his great enlightenment, and teaching living beings (mostly humans) for 45 years without rest. He was not living in heavens and talking to super beings liked bodhisattas, deities, devines, etc.
As a human being and living on this Earth and if not talking to humans whom he had to communicate? He was talking to all walks of life, from lower to higher caste, and from beggars to the kings. Therefore he had to talk about men, societies, and human problems and how to deal with them. If he did not has the deep, profound, and immeasurable wisdom and how could he help them.
In the ten perfections (paramis), dāna parami is the first one to come. It has three levels in each parami. The lower, middle, and higher levels, respectively; in Pali- parami, upa-parami, and paramatthā-parami. Except for one’s bodily part, giving outside properties, such as wife, children, wealth, etc. are an ordinary one. Giving up one’s bodily parts, such as eye, kidney, etc. is upa-parami. It can be counted only when one is still alive. Maybe not after death; such as donate one’s body.
Even after death, donate one’s body is not many people can do it. We can see how strong wrong view and craving (ditthi-tanhā) is — this is me, and this is mine. After death, donate one’s body is quite a noble thing to do. Because it can save some one’s life or vision (i.e., for an eye), etc. Therefore dāna-giving practice is not very easy for everyone, especially someone has strong ditthi-tanhā. It needs to put a lot of effort. So, we need to know the benefits of dāna very clear and more easy to let go of our attachments to outside things.
__ For a true bodhisatta follows the ways of becoming a future Buddha, even to give up his own life is not difficult-paramattha dāna parami. Can we recognize, or know a true/real bodhisatta among humans. Nowadays we have a lot of self-declared bodhisattas. In the Majjima Nikāya, we found about two bodhisattas in 2 suttas, Ghatikāra and Dakkhinā-vibhaṅga Suttas. In the Ghatikāra Sutta, it mentioned about Gautama bodhisatta as Jotipāla young brahman in the time of Kassapa Buddha. Jotipāla—the Gautama bodhisatta even did not know himself as a true bodhisatta.
In the beginning, he did not want to meet the Kassapa Buddha. In the second sutta, it mentioned about the Metteya bodhisatta of the future Buddha. Bhikkhu Ajita was the Metteya bodhisatta and had supernatural powers. He got the robes offered by the Buddha’s foster mother Mahāpajāpati bhikkhuni. Many monks there did not know he was the Metteya bodhisatta. (Metteya bodhisatta was not in the original sutta. I had heard about it from a talk by a monk). For a real bodhisatta, even if he knows it himself will not declare about it.
__ People have very deep-rooted-ditthi/tanhā that is even doing wholesome things always calculate loss and profit. Therefore the results of merits are mostly mixed ones. Not always good in the beginning, in the middle and the end.
We had seen the extreme self-views of nationalism, fascism and racism, which had done a lot of atrocities during the second world war. They were not only harming others but also leading to their sufferings in the end. Even some were not wanting to say sorry or asking forgiveness out of conceit. They would never heal their wounds.
__ In the Noble Eightfold Path; The Buddha arranged Right View-Sammā- dhitthi in the beginning. Why is that? Because it is the wisdom factor and the most important one inhuman knowledge. Even, the intention is good without the right view, the results usually follow unsatisfactorily. With the right view and right thinking will be followed. With the right thinking or thought, then the right speech and right action would be followed respectively. These are causes and effects relationship. The right view has two kinds; worldly and spiritual. Without Worldly right views cannot develop spiritual right view.
The most fundamental worldly right view is the belief in the law of kamma. Every human happiness, peace, and prosperity based on this very important fundamental law. It is not making by humans. It is the law of nature; a truth. The sun is rising in the east and set in the west. We can express the laws of kamma in a simple slogan “Action begets reaction”—Wholesome actions beget wholesome results; nwholesome actions beget unwholesome results.
The law of karma is deep, profound, and complex. One of the four inconceivable phenomena that are not to be conjectured about—the mechanism and precise working out of the results of kamma. To become a Buddhist, at least has faith in the law of kamma. Therefore whatever kind of action we made, it will bear fruit and never wasted and will give the result sooner or later.
__ Another one very important point needs to contemplate is why are we coming to this human world? We were not sent here by God, or without reasons. One of your past good kammas sent you to here— cause and effect relationship. After born as a human being, what do you want to do?
Most people will think indulgence in sensual pleasures or seeking sensual pleasures—including politicians, economists, scientists, and highly educated people. Very few people are thinking about the welfare of oneself and others. Just looking at nowadays the world situations, the internal and external ones.
The Buddha taught us very clearly. By protecting ourselves, and we protect others, and vice versa. To achieve this inspiration, the human has to do goods. For wanting to do goods, a human should has right view, right thinking and has ethical standards and values for actions. The human world is the great field of merits which other realms of existence do not have.
Therefore a Buddha always will arise in the human world. A true bodhisatta only has the chances to develop his ten perfections (paramis) in this world. So, every human should take these chances to do goods for developing the perfections. Not comes here as a human to harm oneself & others. We should not do stupid and foolish things by wasting our times as a precious human. After that, we will go back to our frequent homes—the four woeful planes (apāyabhūmi)
__ Developing the ten perfections is a noble sacrifice. So, if we give up a little happier; and more - happier. Therefore dāna practice is a very wholesome action creates happiness here and after (see the answers the Buddha gave to General Siha, the faith of giving). We can protect our wealth from fire, flood, kings(governments), thieves, or hateful heirs by giving. If we die cannot take any wealth and properties with us—come naked, go naked.
So do not become a naked ascetic. Therefore using our wealth, intelligence, skills, etc. by doing all kinds of goodness and we should take all the wholesome kammas with us. This is called wholesome kammic bank account. This kind of bank account following you like a shadow as mentioned by the Buddha in the second verse of Dhammapada: “All mental phenomena have mind as their forerunner; they have mind as their chief; they are mind-made. If one speaks or acts with a pure mind, happiness follows him like a shadow that never leaves him.”
A human bank account cannot be safe; it still has outside dangers and only last for this life. The wholesome kammic bank account has more increments, and you will have it until your last life in Saṁsāra (the round of rebirths), and every deposit has the seven mind moments of increments. Only this kind of person is the richest man in the world and a true super- billionaire.
Humans do not have these kammic bank deposits and accounts, and then all are naked ascetics—came naked and will go naked. Then their most possible existences are in the woeful and miserable planes. The most pitiful man will be the naked billionaire (Because he has the best chance for doing good).
In Buddha’s time & our time, there were some stories about people who were very rich and became richer and richer. Not because they were stingy and only making money. Because they had done a lot of merits in their past lives and continued to do more and more in this life. I have already mentioned some of them in the 5th blessing—Having made merits in the past.
__ So, wealth and fortunes come from the results of giving, and not by stingy, envy and avarice. It is also one way of practice to conquer tanhā-craving, greed, or reducing it. Wealth is like burning charcoal if you are clinging to it and become more suffering. By letting go of it have peace and happiness. The Buddha mentioned the five wholesome dhammas in many suttas. These are saddhā, sīla, suta, cāga and paññā-conviction, virtue, learning, generosity, and discernment.
These are also called noble growth. These dhammas have the power of fulfilling one’s wishes. Instead of relying on outside power, Buddhists should develop them. Dāna or cāġa is one of them. Dāna is; the act of giving and gift. Cāga is; giving up and generosity. Carana is good to conduct. These 3 Pali words have a close relationship. Dāna-giving and gifts are many ways. Giving one’s time and energy for any wholesome matters to others also include in it.
Sabbadānaṁ dhammadānaṁ jinati—The gift of Dhama is greater than all other gifts. Because it related to intelligence, knowledge, discernment, or wisdom. Without merits and discernment /wisdom—all beings wandering in the round of existence is very painful. They are also supporting each other. The most important for giving is right and wise motivations.
Give a gift with the thought “This is an ornament for the mind, a support for the mind.” This is giving with the enrichment of samatha-vipassanā practice or wise ncontemplations. All the merits and wholesome dhammas as the support of ending saṁsaric dukkha or Nibbāna Element. All living beings and non- living beings are parts of the whole nature. We all are related to each other. One affects others, especially human beings.
布施是一個相當廣泛的主題，尼柯耶許多經中都有相關教導。可以說，它是人類社會極為基本而重要的修行。若沒有無貪或捨離，對他人的愛與關懷便不會生起；若心中充滿貪婪、自私與慳吝，我們就無法與人分享、幫助他人。在十波羅蜜中，最先出現在蘇美達隱士菩薩心中的，是布施波羅蜜。它似乎是最基本，也較容易修習、培育的一項。其實，布施離我們很近，只是我們不知道或未曾察覺；即使年紀很小，我們也都體驗過。父母就是布施的好榜樣：他們付出時間、精力與金錢，以各種方式幫助、扶養我們，其中包含善意、愛與對他人的關懷。因此，我們不應忽視布施的德質與實踐。布施本身具有深遠而微妙的意義；多加修習，能引生其他善心，並克服貪婪、嫉妒、慳吝、自私等。
「慈善」可說是一種布施。真正的菩薩修習布施，甚至會達到為他人捨棄生命的最高層次。為何普通人與窮人多於富裕興盛之人？因為很少人重視布施修行。因此，了解佛陀關於布施的教導十分重要。若思惟美國與中國之間的貿易戰，便可看出政治人物與經濟學家的負面心態；其基礎是貪婪、自私、嫉妒、慳吝、惡意與不關懷他人等不善心。這些負面心態都會導致爭端與衝突。下列兩篇經曾提到這些問題：《長部》DN 21〈帝釋所問經〉與《中部》MN 18〈蜜丸經〉。《帝釋所問經》所示的次第如下：渴愛、慢、邪見（taṇhā, māna, diṭṭhi，即戲論 papañca）→ 思惟 → 欲求 → 可愛與不可愛 → 嫉妒與慳吝 → 競爭與敵對。
在《長部》DN 15〈大因緣經〉中，佛陀如此描述人類的問題與衝突：
緣於渴愛（貪）→追求→利得→決擇→欲貪→耽著→佔有→慳吝→守護→種種惡不善法隨之生起：執持棍棒與刀劍、衝突、爭吵、爭執、指責、離間語與妄語。
因此，布施修行是渴愛（貪）的對治法，而渴愛正是苦因。施予、慷慨與捨離，都是利益自己、他人及眾人的高尚品質。為了使布施修行更有效，我們應從經典中學習相關知識。這裡無法詳述，只能為實修之用列舉一部分。《增支部》八集中有兩篇關於布施的經：
第31經：布施的八種動機（《增支部》AN 8.31〈布施經〉）
1. 有機會時便給予，例如有人前來。
2. 出於恐懼而給予，例如給黑手黨或強盜。
3. 給予曾經施與自己的人。
4. 期待回報而給予，其中含有貪。
5. 認為布施是善事而給予，以此修福。
6. 出於悲憫而給予不幸或貧困者。
7. 為了名聲而給予，其中帶有渴愛、慢與邪見。
8. 為了修心而給予，也就是為了戒、定、慧或涅槃。
上述各種動機，是耀禪師在一次布施開示中所作的說明。上述供養並非全都屬於善的布施。佛陀似乎在下一篇經《增支部》AN 8.32〈Dutiyadāna Sutta〉中以偈頌繼續說明：信、慚（hirī）與清淨的布施，是善人所奉行的三種品德，也就是信、戒與布施；它們是死後通往天界的天道。此處的信，是指相信佛陀的智慧與業之法則。
第33經：布施的八種事由《增支部》AN 8.33〈布施事經〉
1. 帶著欲而布施。
2. 帶著瞋而布施。
3. 帶著癡而布施。
4. 出於恐懼而布施。
5. 依照家族傳統或習俗而布施，例如上座部佛教國家有些家庭每天早晨供養比丘米飯與食物。
6. 為了投生善趣，即人界與天界。
7. 藉由布施使心充滿喜悅與快樂。
8. 藉由布施修心，使之成為止息苦的助緣。
有四種施主：
1. 自己布施，卻從不勸勉他人布施；果報是獲得財富與好運，卻沒有眷屬隨從，例如家人、朋友、僕役等。
2. 自己不布施，只勸勉他人布施；果報是有眷屬隨從，卻沒有財富。
3. 自己不布施，也不勸勉他人布施；果報是成為貧困孤單之人，例如乞丐。
4. 自己布施，也勸勉他人布施；果報是獲得財富與眷屬隨從。例如迦絺那衣供養等集體布施，佛陀曾讚歎這類布施。
每位施主在每一次布施的三個階段，都應培養重要的善心。布施之前，也就是準備時，應心生歡喜，例如思惟這是行善的機會，也是菩薩、聖者、賢人與智者所奉行之事。實際布施時，心不應掉舉，而應具足正念與喜悅。布施之後，也應藉由思惟、回顧功德而生起歡喜快樂，因為自己追隨智者與聖者之道，戰勝了貪。佛陀在一些經中教導十隨念，其中之一是捨隨念（cāgānussati），即憶念自己的慷慨或布施；這能導向定，例如《增支部》AN 6.10〈摩訶男經〉。施主也可以思惟受施者所得的利益，例如把飲食給予飢餓者或難民，從而容易生起喜悅與快樂。
雷迪大師撰寫了一本解釋布施意義與果報的小冊，名為《Dānādi Dīpanī》，其中列有布施的綱要（mātikā）、意義與果報。以下只為一般讀者摘錄其中一部分。
1. 財施與法施（"āmisa dāna" 與 "Dhamma dāna"）
財施不應包括有害之物，例如酒、毒品、毒藥、武器、香菸等。此處的法，是指以書籍、光碟及其他形式傳布的佛法。最重要的是，所施之法必須是真正的佛法，不可歪曲佛陀的教導。這是佛陀關於知識與智慧的教導，是最高尚的教育；它超越時間、空間、種族主義、民族主義、膚色，以及人為形成的文化背景，因而具有普遍性，是普遍的真理。今日世界迫切需要這種知識，以挽救人類免於危險與毀滅。
財施能帶來財富、好運及其他果報；但若不能正確、明智地運用財富，財富也可能傷害自己、他人與自然。法施能幫助人們具有道德、德行、才智與智慧，訓練人成為真正的人，並教人如何解決、矯正自身行為及各種社會問題——從家庭生活直到國際層面；在最高、最崇高的層次，則能超越一切苦。
因此，它是一件無價之寶，佛陀說法施是所有人能收到的最佳禮物。
2. 親自布施與請人代為布施
兩者所得的果報，依次為較勝與較劣。《長部》DN 23〈弊宿經〉中，弊宿王子請青年婆羅門鬱多羅代為布施，由鬱多羅負責分配供物。二人死後，弊宿王子投生四大王天中空寂的瑟里薩迦宮殿；鬱多羅則投生善處忉利天。
3. 長久施與非長久施（"thāvara dāna" 與 "athāvara dāna"）
建造佛像、佛塔、橋樑等，都是長久施。
供養食物、飲料、袈裟等，則是非長久施。
二者的果報也分別較為穩定與不穩定。
每天早晨供給僧眾米飯與食物，稱為常食施（niccabhatta dāna），近似長久施。長久施的功德猶如流水，晝夜不息。
4. 常施與非常施（"nicca dāna" 與 "anicca dāna"）：經常布施與偶爾布施
持續布施者猶如預流者穩固地趣向善趣（sugati）；《增支部》曾提到這一點。因此，每個人至少應有一種常施或長久施；這是一種善的慣行業。
5. 有智施與無智施（"jāna dāna" 與 "ajāna dāna"）
有智施的果報成熟時，布施者會成為具無貪、無瞋、無癡三善因的三因者（tihetuka），智慧敏銳，並能藉修行證悟涅槃。行施時若不了解其果報，後來即使投生為人，也可能只是缺少無癡因的二因者，智慧較弱。
6. 出離輪迴施與輪迴施（"vivaṭṭa dāna" 與 "vaṭṭa dāna"）：分別為了出世間之樂（涅槃）與世間之樂而布施
"Vivaṭṭa dāna" 稱為布施波羅蜜，能導向人間之樂、天界之樂與涅槃之樂。
"Vaṭṭa dāna" 並非布施波羅蜜，只會帶來人間與天界的果報，使人獲得世間之樂，而不導向涅槃。因此，每位佛教徒布施時，都應懷著止息苦的願望。
7. 內施與外施（"ajjhattika dāna" 與 "bāhira dāna"）：分別施捨自己的生命、身體部分與外在物品
前者能挽救他人的生命，因此十分高尚；可以在生前布施，也可以在死後布施，例如把遺體捐給醫院。
8. 財施、無畏施與法施：分別為給予物品、挽救他人的生命或財產，以及教導佛法
9. 有過失施與無過失施（"sāvajja dāna" 與 "anavajja dāna"）：分別為殺害魚、雞、牛等動物後布施其肉，以及布施不傷害任何眾生之物
有過失施可能帶來內在與外在的危險，甚至使人因財富而喪命。因此，我們應遠離任何傷害自己或他人的布施。
了解布施，對於如何以正確方式行善、使自己與他人得到更好果報，十分重要。
對輪迴（saṁsāra）中的凡夫而言，布施修行相當重要，持戒也是如此。布施與持戒能扶助輪迴中的眾生投生善趣，獲得財富與安全；若以正確、適當而明智的方式修習，則會成為證悟涅槃的決定性親依止緣（upanissaya paccaya）。因此，布施既是輪迴中的吉祥，也有助於止息苦。人人都希望獲得財富與好運，但能如願者不多，極富與巨富之人尤其罕見。為何如此？因為人們不知道財富與好運的主要成因，只知道外在助緣，卻不知道更重要的內在原因；甚至某些外在助緣也依賴內因。這些內因是業 —— 過去業與現在業 —— 以及努力與知識，也就是才智與智慧。各種善的布施，是財富與好運的主要成因。
富人可分為兩類：極富者與巨富者。極富者的財富與好運可能受外在因素影響，但仍或多或少有賴於過去業，也就是過去所修福德；參見《增支部》AN 4.31〈輪經〉。佛陀時代與現代都可找到這類極富者，例如給孤獨長者與比爾・蓋茲。至於巨富者，其財富大多有賴於過去業。佛陀時代有五位巨富者：喬提迦（Jotika）、闍提羅（Jatila）、門達迦（Mendaka）、富樓那（Punna）與迦迦瓦利耶（Kākavaliya）。今日已找不到這類巨富者。世間也有能使身心歡喜而無過失的快樂；我們可以享用，卻不應迷失其中。
另有超越苦的出世間之樂。因此，佛陀不是悲觀主義者，而是偉大的樂觀主義者；他清楚而徹底地通達各種快樂。世間之樂若未被正確、明智地運用與享受，便是低劣而不長久的，也可能給自己與他人帶來許多苦。因此，佛陀教導通往真正大樂之道，也就是涅槃。世間之樂與渴愛、貪及執取相連，而這些總會導向生、老、病、死。每位佛教徒都應時常行布施及其他善行，並懷有超越苦的意向與願望。
以下我想藉由喬達摩佛時代的五位巨富者，說明業在大信（saddhā）與慷慨（cāga）方面所展現的力量。他們都住在頻毘娑羅王統治下的鴦伽與摩揭陀地區，分別是：1. 喬提迦；2. 闍提羅；3. 門達迦；4. 富樓那；5. 迦迦瓦利耶。
1. 喬提迦
喬提迦出生於王舍城的富裕家庭。他擁有一座有七重尖頂的宏偉宅邸，四周環繞七道牆，每一道牆的入口都由夜叉（yakkha）守護。故事說，這座宅邸在天王帝釋協助下建成，並以黃金與珠寶裝飾。
他的財富遠近聞名，宅邸甚至成了遊覽之處。他的一切財富與好運，都是過去慷慨布施的果報，與兩個過去世有關。在第一世，他與兄長向許多獨覺佛供養甘蔗汁。他發願先享受福德果報，最後再證悟涅槃；兄長則只發願證悟涅槃。死後二人都投生天界。下一世，在毗婆尸佛時期，二人投生富裕家庭，名為 "Sena" 與 "Aparājita"。兄長 "Sena" 聽聞毗婆尸佛說法後出家，成為阿羅漢。"Aparājita" 詢問兄長應如何處置自己的財富，"Sena" 尊者便建議他為佛陀建造香室。他用黃金與珠寶建成香室，使內外光彩閃耀。此處的教訓是：由渴愛推動而修的福德，會延長輪迴中的苦。
由於強大的信心與慷慨，他在最後一世成為喬提迦時獲得巨富。阿闍世王即位後曾試圖強奪他的宅邸，卻未成功（夜叉守護著此處）。最後，喬提迦出家並證得阿羅漢果。
2. 闍提羅
迦葉佛般涅槃後，一位阿羅漢四處募化，準備建造一座金塔供奉佛陀舍利。阿羅漢來到一名金匠家中；這名金匠就是闍提羅的前世。當時金匠正與妻子激烈爭吵，便對阿羅漢大聲喊道，應把佛塔丟進河裡，隨後離去。妻子警告他那句邪語的嚴重性，金匠因而認識自己的過錯，想加以彌補。他製作金花，放入三個金罐中，供奉在佛塔的舍利室裡。金匠有三個兒子，只有幼子幫助他製作金花與金罐。
在最後一世成為闍提羅時，他由一位曾有私情的富家女所生。母親把嬰兒放進一只容器，讓它順流漂走；這是他前世惡語的果報。一名正在河中沐浴的年輕女子發現嬰兒，便收養為子。後來，她送闍提羅到德叉尸羅求學；他住在一位商人家中，日後娶了商人的女兒。婚後，新居後院出現一大堆黃金，這是過去以黃金供養舍利室的果報。夫妻育有三子。闍提羅出家前想把財產交給兒子，便給每人一把鋤頭，要他們挖那座金堆。只有幼子能像挖土堆一樣挖動金堆；這是他前世曾幫助金匠製作金花與金罐的果報。今生的三名兒子，與當年金匠的三名兒子有關。闍提羅出家後，數日內便成為阿羅漢。
3. 門達迦
門達迦是一位巨富。據其家庭故事所述，他的後院出現許多與真羊等大的金羊像。家中共有五人：門達迦、妻子、兒子、媳婦及奴僕富樓那。每個人都具有與過去福德相關的奇異能力。妻子所用的米鍋會神奇地自行補滿，穀倉也是如此。門達迦的兒子——毘舍佉的父親——有一只裝著一千枚錢幣的錢袋，錢幣會神奇地不斷補滿，從不耗盡。
這些果報來自他們過去世所修的兩項福德。門達迦過去曾是波羅奈（Bārāṇasī）的一位富人，當時整個地區發生饑荒。一天，家中只煮了一餐恰好足供全家食用的飯；一位獨覺佛到門前托缽，他們便把全部食物供養給他。
另一次是在毗婆尸佛時期，他為佛陀布施一座寺院，並建成一座附有說法台的大堂。建築完成後，他連續四個月供養佛陀與僧團飲食。
4、5. 富樓那與迦迦瓦利耶
此處只敘述富樓那；迦迦瓦利耶的妻子只是替兩位天神互相傳遞消息，提供了一項服務。兩位天神都賜給她許多埋在各自樹下的黃金。這兩家原本都很貧窮，是富人家的工人，與前述幾人不同。
一天，富樓那正在田裡工作，舍利弗尊者來到其住處托缽。那天早晨，舍利弗剛從最高的禪定成就——滅盡定——出定。富樓那供養牙木與水，讓尊者清潔牙齒。舍利弗隨後繼續托缽，途中遇見正要送飯給丈夫的富樓那之妻。她以堅定的信與慷慨，把全部食物供養給舍利弗，然後回家重新為富樓那煮飯。因此，夫妻二人當天很晚才用餐，飯後便小睡片刻。
休息後，富樓那回到田裡繼續耕作；令他驚訝的是，田中所有泥土已奇蹟般化為金塊。
這些奇蹟，都是由善業與福德的力量所成就。然而，有些人——唯物論者、科學家與哲學家——不會接受這類奇蹟，因為它超出他們的知識範圍。事實上，大多數人都不了解心的本性與力量；除了真正的聖者佛弟子外，知道的人仍極少。研讀尼柯耶，我們可以進一步了解佛陀其他富有的在家弟子，以及他們如何運用財富為人服務。只想賺錢而不與有需要的人分享，只會使人更加貪婪、自私。唯有聰慧之人才懂得如何運用金錢、財富乃至權力。因此，布施對自己與他人都是真正的吉祥。
以上所說的是布施修行。世界各大宗教都有布施的實踐。布施通常是施主的吉祥，但並非所有給予都是如此，例如把酒與毒品給酗酒者和吸毒者。
布施修行是今生與來世進步之道。佛陀時代與現代都有許多相關故事。布施有許多方式，其中最好的是具足理解與智慧的布施。《增支部》有一篇關於布施的經，探討行施的各種可能動機，並按其所能導致的果報由低至高排列，值得在此引述。
有一次，舍利弗尊者帶著許多在家弟子前去拜見佛陀、聽聞佛法。舍利弗問佛陀：「是否有這種情況：一個人布施某種供物，卻沒有大果報、大利益；另一個人布施同樣的供物，卻有大果報、大利益？」佛陀答說確有其事。舍利弗接著請問其中的因由，佛陀便說明七種動機及其果報。
1. 為求自身利益而布施，心執著於回報，想為自己積聚福報，以便死後享用。身壞命終後，他投生四大王天（Cātummahārājika）；從該處命終後，又回到此世。
2. 有人心想「布施是善事」而行施；身壞命終後，投生忉利天（Tāvatiṁsa），從該處命終後又回到此世。
3. 有人心想：「過去父親、祖父曾如此布施、如此行作；我不應使這項古老家風中斷。」死後投生夜摩天（Yāma），從該處命終後又回到此世。
4. 有人心想：「我生活富裕，他們並不富裕；我既然富裕，若不布施給生活困乏者，並不恰當。」死後投生兜率天（Tusita），從該處命終後又回到此世。
5. 有人心想：「昔日賢者阿特塔迦、瓦瑪卡、瓦瑪德瓦等曾行大祭施；我也要如此分發布施。」死後投生化樂天（Nimmānarati），從該處命終後又回到此世。
6. 有人心想：「布施這份供物，能使心澄淨，並生起滿足與喜悅。」死後投生他化自在天（Paranimmitavasavattī），從該處命終後又回到此世。
7. 有人心想：「這是心的莊嚴、心的資助。」死後投生梵眾天，即初禪地最低層天；其業耗盡後，他成為不還者，不再回到此世。
義註把第七類施主解釋為：以止觀修習所充實的心行布施。有些給予並不能成為真正的布施修行，例如因恐懼而給予（如給黑手黨）、期待回報而給予（如行賄），或帶著欲貪（rāga）而給予等。布施並不容易，必須付出努力。這是因為每個眾生或多或少都有貪（lobha）與我見；貪求、侵占、由渴愛而執取等，都使布施難以實行。
因此，我們必須努力修習布施。但只要真正了解布施的利益與價值，便必定會付諸實行，甚至能像菩薩修布施波羅蜜那樣，捨棄自己極為珍愛之物。
佛陀時代有一則十分感人的故事，展現無私的品格與布施的正確動機，也顯示布施在今生立即成熟的果報。故事與摩訶迦旃延尊者及一名貧女有關。摩訶迦旃延是廣解略說第一的弟子，出生於恆河流域西南遠方的阿槃提國。阿槃提王旃陀波居多聽聞佛陀之名後，派摩訶迦旃延等人前去邀請佛陀。
他們聽聞佛陀說法後出家為比丘，後來都成為阿羅漢，並返回阿槃提拜見國王。回程途中，他們在一個村落托缽，卻一無所得。當地有一名已陷入貧困的年輕女子得知此事。她原是富家女，素來具有堅定的信（saddhā），並有一頭美麗、修長而烏黑亮澤的頭髮。從前另一名富家女曾出價一千枚錢幣購買她的頭髮，她當時沒有出售；這次，她急需金錢為比丘們準備食物。
因此，她剪下美麗的長髮，派女僕拿去賣給那名富家女。這次對方只給八枚錢幣，而不是原先的一千枚；女僕因而十分難過，哭了起來。貧女用這些錢為八位比丘準備餐食，每位所得食物價值一枚錢幣。比丘們受食時，她不敢出來相見。在過去，女子以修長、柔軟而烏黑亮澤的頭髮為美。
然而，摩訶迦旃延尊者知道整件事情，便請那名女子出來。她走出來向比丘們禮拜時，頭髮立刻恢復如初。科學家會把這視為超自然現象；不，這是超常現象，是依心、心之法則與因果而發生的。昆蟲、鳥類、噴射機與飛機等都能飛翔，科學家本人卻不能在空中飛。前文已提過另一則與摩訶迦旃延尊者有關的故事（《增支部》一集第十四品〈最勝品〉"Etadagga Vagga" 的義註）。
在家人索雷亞曾因生起邪念而變成女人。這兩件事都有內因與外緣，內因更為重要，也就是那名女子與索雷亞的心，以及阿羅漢們的清淨心（DhA I 324ff）。如果我們能接受原子能，這也不難理解；心比物質更有力量。因此，所有人，尤其是掌握權力者 —— 政治領袖與政府 —— 掌握財富者 —— 富豪、商人與企業 —— 以及科學家等，都應懂得正確、明智地運用自己的心，以利益人類，而非傷害人類、摧毀地球。
摩訶迦旃延尊者拜見國王，向他敘述這件事；國王因而娶那名貧女為王妃。信（saddhā）堅定，布施之思（cetanā）強盛，果報便更大。
有一次，佛陀住在毘舍離附近的大林重閣講堂。獅子將軍前去拜見佛陀，問佛陀能否指出現法即可見的布施果報（《增支部》AN 5.34〈獅子將軍經〉或 A iii 38f; iv 79f）。佛陀給予肯定的答覆，並列出五項果報：
1. 善於布施的人，為大眾所喜愛、所悅意。過去與現在都可見到這樣的施主。
2. 善人與品行正直者敬重善於布施的人；這也是現法可見的布施果報。此處所說的善人，是有道德、有德行者、賢者與聖者（ariya）。因此，施主有機會親近他們，學習他們的教導而增長知識；其生活會趨向善、進步而高尚，甚至能止息苦。佛陀時代與今日的上座部佛教國家，都可見到這類施主。
3. 善於布施者的美名遠播；這也是現法可見的布施果報。
4. 善於布施者前往剎帝利、婆羅門、居士或沙門等眾會時，充滿自信而不羞怯；這也是現法可見的布施果報。以上第一至第四項，都是今生當下即可見的果報。
5. 身壞命終後，善於布施者投生善趣天界；這是來世的布施果報。
佛陀說完這五種布施果報後，獅子將軍回答說，前四項現法可見的果報，並非由於信仰佛陀才相信，而是他身為善於布施者，已從親身經驗中得知。至於最後一項 —— 身壞命終後投生善趣天界 —— 他自己並不知道，而是出於對佛陀的信（saddhā）而相信。有些人不布施他人，只把財物花在自己身上；更糟的是，有些人既不布施他人，也捨不得自己受用。
最糟的是勸人不要布施。從前舍衛城有一位名叫阿難的巨富，他十分慳吝，還勸兒子木拉悉利不要布施。富人把五罐黃金埋在家中，死前卻未把埋藏地點告訴任何人。他後來投生在舍衛城附近的一個乞丐村。從其母懷孕起，村中所有乞丐外出乞討都變得困難；眾人認為，村裡一定出現了一名邪惡、不祥之人。
他們把人分成若干小組，以逐步排除的方式找出那名孕婦，並將她逐出村外。她生下一個極其醜陋、令人厭惡的男孩。她若獨自乞討，尚能得到一些食物；一旦帶著男孩，便一無所得。男孩能夠自行乞討後，她便讓他獨自外出。男孩在舍衛城四處乞討時，憶起前世與從前的家，抵達後直接走進屋裡。木拉悉利的孩子們一看見他，便嚇得哭起來；僕役毆打他，把他趕出屋外。
佛陀托缽時看見此事，便告訴木拉悉利，那名醜陋的小乞丐正是他前世的父親。木拉悉利不信，佛陀便請乞丐指出黃金埋藏之處。此後，木拉悉利成為佛陀的在家弟子。佛陀接著說出以下偈頌：
第62偈：「『我有兒子，我有財富。』愚者因而苦惱；自身尚且不屬於自己，兒子與財富又怎會屬於他？」（《法句經》〈愚者品〉）
上述故事給我們一項十分重要的警示：邪見、不善心、錯誤思惟與不善行，會給眾生帶來悲慘的苦；負面力量甚至會影響他人。為何今日人類的問題與痛苦比從前更多？我們需要思惟、找出原因並加以改正。佛陀時代另有一則關於布施的有趣故事。
—— 無子富人的故事
有一次，波斯匿王前去拜見佛陀。他告訴佛陀，舍衛城有一名富人死後沒有留下繼承人，因此國王不得不沒收他的全部財產。此人極其富有，卻十分慳吝；在世時從不布施，甚至捨不得為自己花錢，只吃少量粗食，身穿廉價粗衣。佛陀於是向國王與在場大眾講述這名富人的一段前世；那一世，他也同樣是一名富人。
一天，一位獨覺佛來到他家門前托缽。富人正要外出，便吩咐妻子供養獨覺佛，隨後離去。丈夫極少准許把東西施給別人，妻子因而把上好食物盛滿獨覺佛的缽。富人回家途中再次遇見獨覺佛，往缽裡一看，發現妻子供養了許多美食。
他心想，這名沙門吃過美食後不過是舒適地睡上一覺；若把食物給僕役反而更好，因為他們會提供更好的服務。他因而後悔曾叫妻子供養獨覺佛。此人另有一件往事：他有一名同樣富有的兄弟，兄弟只有一個年幼的兒子。他覬覦兄弟的財產，便殺害年幼的侄兒，不正當地繼承了兄長的財富。由於曾向獨覺佛供養食物，他在今生成為巨富；由於供養後又生追悔，他今生連自己的財物也不願受用。
由於他為財富殺害侄兒，曾在地獄受苦七世。這項惡業的果報終了後，他今生投生為富人，卻仍未造作任何善業。國王聽完故事後說：「尊者！他雖生逢佛陀住世，卻從未向佛陀或僧團供養任何東西，確實錯失了極好的機會，實在十分愚癡。」
然後佛陀說了以下偈語：
第355偈：「財富毀滅愚者，卻不能毀滅尋求彼岸者。愚者因貪求財富而毀滅自己，如同毀滅他人。」（《法句經》〈愛欲品〉）
我們從這個故事與教導中學到什麼？它教導我們心的重要性，也警示我們，連大多數人時常生起的愚癡念頭都不應生起。
此外，這也使我們想起《法句經》〈雙品〉的第一偈與第二偈：即使正在行善，也不應讓不善心摻雜其中。前文已討論布施的各種可能動機；我們應像第六類施主那樣，在布施之前、之時與之後，都以喜悅快樂之心行施。
Tha-pye-gan 禪師曾評論這兩則故事：這些富人就像煉金術士的風箱，雖然一呼一吸，卻沒有生命，因此都是死人。今日世界有多少這樣死去的政治人物與富人？他們大多為權力與財富而鬥爭，並非為了人類與地球母親的福祉。從今日世界的情況即可清楚看見：氣溫逐年上升，愈來愈熱；我們又以極其殘酷的方式殺害動物，其中一種食用方式便是燒烤。
如果人類繼續做種種愚癡之事，如今太陽已在灼烤人的皮膚，日後還會灼烤我們的肉身。布施這個課題說之不盡，因此以下只作一般性的思惟。佛陀的教導是智慧之教，也是智慧的教育。智慧具有深邃、廣博而無量的特質；若只能看見表面，所見便只是表面。佛陀的智慧則是無量的。
學習、研究並實踐佛陀的教法，就是承繼他的智慧。對人類而言，這項工作珍貴而無價。其他世俗知識與教育則不同；人若一開始便不能明智、正確地運用，便可能造成巨大的痛苦與災難。布施是佛陀最根本的教法之一，所以在巴利諸經中時常可見。大多數人——包括許多佛教徒——以為佛陀的教導並不關乎世俗事務與人類社會。
研讀巴利諸經便會發現，這位偉人 —— 一切人中最偉大者——也是人，由女人在這個地球上生下，並生活於此。成就大覺悟後，他不曾休息地教導眾生四十五年，而受教者主要是人。他並非住在天界，只與菩薩、天人、神祇等高等眾生交談。身為住在地球上的人，若不與人交談，又要與誰溝通？他與社會各階層的人交談，從低階種姓到高階種姓，從乞丐到國王。因此，他必須談論人、社會、人類問題及其應對方法。若沒有深邃、廣博而無量的智慧，他怎能幫助這些人？
十波羅蜜以布施波羅蜜為首。每一種波羅蜜都有低、中、高三個層次，巴利語依次為波羅蜜（pāramī）、近波羅蜜（upa-pāramī）與勝義波羅蜜（paramattha-pāramī）。布施妻子、兒女、財富等身外之物，而不涉及自己的身體部分，屬於布施波羅蜜；布施眼睛、腎臟等身體部分，則屬於近布施波羅蜜。這要在仍然活著時捨出才算；死後捐贈遺體，或許不列入此類。
即使是死後捐贈遺體，也不是許多人做得到的。由此可見，邪見與渴愛（diṭṭhi-taṇhā）——「這是我，這是我的」——多麼強烈。死後捐贈遺體是相當高尚的行為，因為它能挽救他人的生命或視力，例如捐出眼角膜。因此，布施不是每個人都能輕易做到的，對邪見與渴愛深重者尤其如此；它需要付出許多努力。我們必須清楚了解布施的利益，才較容易放下對外物的執著。
真正的菩薩行於成為未來佛陀之道，即使捨棄自己的生命也不困難；這就是勝義布施波羅蜜。我們能在人群中認出真正的菩薩嗎？如今有許多人自稱菩薩。《中部》兩篇經提到兩位菩薩，即《中部》MN 81〈陶師經〉與《中部》MN 142〈施分別經〉。《陶師經》說，迦葉佛時期的青年婆羅門憍提波羅（Jotipāla）就是喬達摩菩薩；然而，憍提波羅本人甚至不知道自己是真正的菩薩。
一開始，他不想見迦葉佛。在第二篇經中，提到了未來佛彌勒菩薩。
阿逸多比丘是彌勒菩薩，具有神通。他得到佛陀姨母兼養母摩訶波闍波提・喬達彌比丘尼所供養的袈裟；在場許多比丘都不知道他是彌勒菩薩。（原經並未提到彌勒菩薩；這是我從一位比丘的開示中聽來的。）
真正的菩薩即使知道自己的身分，也不會自行宣稱。人的邪見與渴愛（diṭṭhi-taṇhā）根深蒂固，即使行善也總在計算得失；因此所修福德大多善惡夾雜，未必初善、中善、後善。第二次世界大戰期間，民族主義、法西斯主義與種族主義等極端我見曾造成大量暴行。
他們不僅傷害他人，最終也使自己受苦。有些人甚至因慢心而不願道歉、請求原諒，因而永遠無法療癒傷口。在八聖道中，佛陀把正見（sammā-diṭṭhi）置於最前，因為正見是慧支，也是人類知識中最重要的因素。即使動機良善，若無正見，結果通常仍不圓滿；有了正見，便隨之生起正思惟，再依次生起正語與正業。這是因果關係。正見有世間正見與出世間正見兩種；沒有世間正見，便無法培育出世間正見。最根本的世間正見，是相信業之法則。
每個人的幸福、和平與繁榮，都建立在這項極其重要的基本法則上。它不是人所創造，而是自然法則、是一項真理，猶如太陽東升西落。我們可以用一句簡單的話表達業之法則：「行為必有反應」—— 善業帶來善果，不善業帶來不善果。業之法則深奧、深遠而複雜；業果的機制及精確運作方式，是四種不可思議之一，不應以思量推測。
要成為佛教徒，至少必須對業之法則有信。因此，無論造作何種業，都必定會有果報，絕不落空，或早或晚終會成熟。另一個需要深思的要點是：我們為何來到人間？我們不是由神派來，也不是無因無緣而來；是過去某項善業使我們來到此處，這就是因果關係。既已生而為人，我們想做什麼？大多數人——包括政治人物、經濟學家、科學家與受過高等教育者——會想到沉溺或追求欲樂。
很少有人想到自己與他人的福祉；只要看看今日世界內外的情況便知。佛陀清楚教導我們：保護自己，也就是保護他人；保護他人，也就是保護自己。為了實現這項啟示，人必須行善；要行善，就應具備正見、正思惟，以及指導行為的倫理準則與價值。人間是一片大福田，其他生存界沒有這樣的條件。
因此，佛陀總在人間出現；真正的菩薩也只有在這個世界，才有機會修習十波羅蜜。每個人都應把握這些機會行善、修習波羅蜜。人來到世間，不是為了傷害自己與他人；我們不應做愚癡之事，浪費寶貴人身的時光，之後又回到自己時常前往的家園 —— 四惡趣（apāya-bhūmi）。
修習十波羅蜜是一種高尚的犧牲。捨棄少許快樂，便能獲得更多快樂。因此，布施是一項極善之行，能在今生與來世帶來幸福；參見佛陀對獅子將軍所說的布施果報。我們可以藉布施保護財富，使之不被火災、水災、君王或政府、盜賊及可憎的繼承人奪去。死亡時，任何財物都帶不走 —— 赤身而來，赤身而去。
所以，不要成為一無所有的「裸行者」。我們應運用財富、才智、技能等行各種善事，把一切善業帶走；這稱為善業銀行帳戶。這種帳戶會如影隨形，正如佛陀在《法句經》第二偈所說：
「諸法以心為先導，以心為主，由心所造。若人以清淨心言說或行動，安樂便隨其後，如影不離形。」
世間的銀行帳戶並不安全，仍會遭受外在危險，而且只能在今生使用。善業銀行帳戶的增益更大，會一直跟隨我們，直到輪迴中的最後一生；每筆存款還有七個速行心剎那的增益。擁有這種帳戶的人，才是世上最富有者，是真正的超級億萬富翁。人若沒有這些善業存款與帳戶，便都是一無所有的裸行者——赤身而來，赤身而去；最可能投生之處，便是悲慘痛苦的惡趣。
最可憐的人，是一無所有的億萬富翁（因為他最有機會行善）。佛陀時代與現代都有一些人本已非常富有，後來又愈來愈富；這不是因為他們慳吝而只知賺錢，而是因為他們過去世造了許多福德，今生又繼續造福。前文第五項吉祥「過去曾修福」已提過其中一些故事。因此，財富與好運來自布施的果報，而非慳吝、嫉妒與貪婪。布施也是克服或減輕渴愛與貪的方法。執著財富時，財富如熾熱木炭，只會增加痛苦；能夠放下，便有平安快樂。佛陀在許多經中提到五種善法：信、戒、聞、捨、慧（saddhā, sīla, suta, cāga, paññā）。
這五法也稱為聖增長，具有成就願望的力量。佛教徒應培育它們，而不應依賴外在力量；布施或捨就是其中之一。"Dāna" 是布施的行為與所施之物；"cāga" 是捨離與慷慨；"caraṇa" 是善行。這三個巴利語彼此密切相關。布施有許多形式，為利益他人的善事付出時間與精力，也包括在內。
"Sabbadānaṁ dhammadānaṁ jināti" —— 法施勝一切施。因為法與才智、知識、辨別力或智慧有關。若無福德與慧，眾生流轉輪迴便極為痛苦；二者也相互扶助。布施最重要的是正確、明智的動機。
布施時心想：「這是心的莊嚴、心的資助。」這就是以止觀修習或如理思維所充實的心行布施。一切福德與善法，都是止息輪迴苦、證悟涅槃界的助緣。一切有情與無情之物都是整體自然的一部分，彼此相連、相互影響，尤其人類的影響最為重大。
14. Giving
__ This is on dāna practice. In all world, great religions have dāna practice. Mostly dāna is a blessing for the giver, but not all of them. For example, if someone offered liquor and drugs to drunkards and drug addicts.
Dāna practice is the way of progress in this life and for the future to come. There were many stories in the time of the Buddha and modern-day stories. There are many ways of giving. The best way of giving is with understanding and knowledge. There was a sutta in the Aṅguttara Nikāya, On Giving. The discourse discusses the possible motivations for generosity, and rates in ascending order the results they can lead to. It is interesting to mention here.
Once time Ven. Sariputta, with a large number of lay followers, went to see the Buddha for a Dhamma talk. Ven. Sariputta said to the Buddha; “Might there be the case where a person gives the gift of a certain sort, and it doesn’t bear great fruit or a great benefit, whereas another person gives a gift of the same sort and it bears great fruit and great benefits.” The Buddha answered as it was right. Then Ven. Sariputta asked the Buddha the cause and reason for this. He answered him the seven kinds of motivations and their results.
(1) Having given the gift seeking his profit, with a mind attached to the reward, seeking to store up for himself, with the thought of enjoying it after death. After death, born in the company of the four Great Kings (Catummahārājika Heaven), from here after death, return to this world.
(2) Someone gives a gift with the thought giving is good” on the break-up of the body, after death born in the company of the devas of the 33 (Tavatimsa Heaven), from here after death return to this world.
(3) Someone gives a gift with the thought “This was given in the past, done in the past, by my father and grandfather. It would not be right for me to let this old family custom be discontinued”.
After death born in the company of the devas of the Hours (Yāma Heaven), from here after death return to this world.
(4) Someone gives a gift with the thought “I am well off. These are not well off. It would not be right for me, being well-off, not give a gift to those who are not well off.” After death born in the company of the contented devas (Tusita Heaven) from here after death return to this world.
(5) Someone gives a gift with the thought “Just as there were the great sacrifices of the sages of the past-Athaka, Vamaka, Vamadeva,....etc. In the same way, will this be my distribution of gifts,” after death born in the company of the devas who delight in creation (Nimmanarati Heaven), from here after death coming back to this world?
(6) Someone gives a gift with the thought “When this gift of mine is given; it makes the mind serene. gratification and joy arise.” After death born in the company of devas who has power over the creations of others (Paranimmitavasavatti Heaven). From here after death come back to this world.
(7) Someone gives a gift with the thought “This is an ornament for the mind, a support for the mind.” After death born in the company of Brahma’s Retinue( the lowest of the first jhāna plane). Then, having exhausted his kamma, he is a non-returner. He doesn’t come back to this world.
The commentary explained the 7th giver as giving with the enrichment of samatha-vipassanā practices.
__ There are also some givings not become dāna practices; such as giving to someone for fear(e.g., mafia gang), giving by expecting something(e.g., bribery), giving with raga( sexual desire), etc. Giving is not an easy thing to do; you have to make an effort. Why is that? Because every living being more or less has lobha(greed) and self-view. Greed of covetousness, confiscation, clinging with craving, etc.
All these make dāna difficult to perform. Therefore we have to make an effort to do it. But if we know and understand the benefit and value of dāna or knowing about them, and will be sure to perform it. Even we can give up things too valuable for us, as an example, the dāna parami of a Bodhisatta.
There was a very touching story to the heart at the time of the Buddha. It represented an unselfish nature and right motivation of a dāna. Also, it gave immediate results in the present life. It was about Ven. Mahākaccāna and a poor lady. He was the foremost disciple in the detailed exposition of brief sayings, and a native of Avanti, to the far south-west of the Ganges basin. King of Avanti, Chandapajjota heard about the Buddha and sent Mahākaccāna and others to invite the Buddha.
After they listened to his talk and became monks. Later they became arahants and went back to Avanti to see the king. On the way back they went for alms-round in a village and did not get anything. There was a young lady, now became very poor and knew about it. Before she was a rich man’s daughter and had strong saddhā(faith), she had a beautiful, long, and shining black hair. There was another rich man’s daughter who wanted to buy her hair and paid 1000 coins for it. This was happening sometimes ago, but this poor lady did not sell it. This time she urgently needed the money to prepare the meal for the monks.
Therefore she cut her beautiful long hair and sent the maid to sell it to the rich lady. This time instead of giving the 1000 coins, she only gave eight coins for it. The maid became very sad and cried. The poor lady prepared the meal for the monks, and each monk received one coin value of food (the monk’s number were eight). When the monks were receiving the meal, the poor lady did not dare to come out to meet the monks. In the past, the beauty of a woman was long, soft, shining black hair.
__ But Ven. Mahākaccāna knew all these things and invited the lady to come out. She came out, and as soon as bowing to the monks, her hairs were growing back to normal. Scientists will take it as supernatural.
No, this is super normal, and it is by the mind or mental laws, cause and effect. Insects, birds, jets, airplanes, etc. can fly, but scientists cannot fly in the air. Above before already has mentioned an episode connecting with Ven. Mahākaccāna.
A lay-man, Soreyya had an evil thought and changed into a woman. There were two main causes, including in these two episodes, internal and external ones. More important is the internal ones. The mind of the lady and Soreyya; and the purified hearts of the arahants. If we can accept the atomic power, this is not difficult to understand. The mind is more powerful than matter. Therefore all human beings especially someone has power (political leaders, governments), wealth (tycoons, business people, business corporations), scientists, etc. should know how to use their mind properly and wisely for the benefit of the human race, not to harm them and destroy the Earth.
Ven. Mahākaccāna went to see the king, and he told him the episode. Therefore the king took the poor lady as his consort. With strong saddhā (faith) and volition (cetana), then the result is greater. On one occasion the Buddha was staying near Vesali, in the Great Forest, at the Gabled Pavilion. General Siha went to the Buddha and asked him as it was possible to point out the fruit of giving visible in the here and now. The Buddha answered in positive and gave five results of it. These are:
(1) One who gives, who is a master of giving, is dear and charming to people at large. We can see this kind of giver in the past and present.
(2) Furthermore, good people, people of integrity, admire one, who gives who is a master of giving: this too is the fruit of giving visible in here and now. The people mentioned here are moral and virtuous people; sages and noble beings (ariyas). Therefore the giver has the chances to close and near them. On learning their teachings gain knowledge. He will live the wholesome and progressive life, towards the noble direction, and even he can end dukkha. We can see this kind of giver in Buddha’s time and present Theravadin countries.
(3) Furthermore, the fine reputation of one who gives, a master of giving is spread far and wide: this too is a fruit of giving visible in here and now.
(4) Furthermore, when one who gives, a master of giving, approaching by the assembly of people—noble warriors, brahmans, householders, or contemplatives—he/ she does so confidently and without embarrassment: this too is a fruit of giving visible in here and now.
These results of (1) to (4) are visible in here and now.
(5) Furthermore, at the break up of the body, after death, one who gives, the master of giving, reappears in a good destination, the heavenly world: that is a fruit of giving in the next life.
__ When these five results of giving were mentioned to General siha : he replied the Buddha that the four fruits of giving (from (1) to (4)) visible in here and now were not by faith (saddhā) in him. He knew it with experiences because he was a master of giving. But the last fruit, after death, reappeared in a good destination, the heavenly world, he did not know, that was he believed in the Buddha by conviction (saddhā). Some people are not giving to others, but they spend it themselves. Even worse than these are people not only not give to others but also not spend by themselves.
Even the worst of all are encouraging people not to give. There was once a very wealthy man named Ānanda in Sāvatthi. He was a miserly man and encouraged his son Mūlasiri not to give. This rich man had five pots of gold buried in his house and died without revealing its location to anyone. He was reborn in a village of beggars not far from Sāvutthi. From the time his mother was pregnant beggars in the village had difficulties in beggings. They thought there must be a wicked and misfortunate person among them.
By dividing themselves up in groups with the process of elimination. They found out the pregnant woman, and she was driven out of the village. A son was born to her, and he was very ugly and repulsive. If she went out alone by begging and got something. And with the boy got nothing.
So, when the boy could go out by himself for begging, and she left her son. He wandered alone in Sāvutthi for begging and remembered his past life and old home. After arriving there, he went straight into the house. When the children of Mūlasiri saw him, they were frightened and crying. The servants beat him and threw him out of the house.
The Buddha was on his alms-round and saw the incident. Then the Buddha told Mūlasiri that the ugly young beggar was his father of previous life. He did not believe it. Therefore the Buddha asked the beggar to show them the buried gold. And Mūlasiri became a lay disciple. Then the Buddha spoke in verse as follow:
Verse 62: “I have sons and wealth; with this, the fool is afflicted. Indeed he is not his own, how can sons and wealth be his.”
( From the Dhammapada: The Fool)
The above story warning us a very important lesson; wrong view, unwholesome mental states, thoughts, and actions gave miserable sufferings to beings. Even the negative energies effect on others. Why nowadays humans have a lot of problems and sufferings than before? We need to contemplate and find out the causes to correct it. There was also another interesting story on giving in the time of the Buddha.
The story of a childless rich man:
__ On one occasion, King Pasenadi went to see the Buddha. He told the Buddha about a rich man who had died in Sāvatthi without leaving heirs. Therefore he had to confiscate all the man’s properties. This man was very rich and stingy. While he was alive and did not give anything in charity. And even was reluctant to spend his money on himself. So he ate very sparingly and wore cheap and coarse clothes. Then the Buddha told the king and audience about this rich man and one of his past lives. At that time also he was a rich man.
One day, when a Solitary-buddha came and stood for alms at his house. He was on his way out that asked his wife to offer foods to the Solitary-buddha and left. It was very rare that her husband gave his permission to give things to someone. So she filled up the alms bowl with choice foods. The rich man again met the Solitary-buddha on his way back home and looked into his alms-bowl. And found out that his wife had offered a lot of good foods.
So, he thought that this monk would only have a good sleep after a good meal. It would have been better if the servants were given such good foods because they would give him better service. He has regretted to ask his wife to offer foods to the Pacceka-buddha. There was also another incident connecting with him. He had a brother and who was also rich. The brother had an only son. Coveting his brother’s wealth and killed his young nephew and wrongfully inherited his brother’s wealth.
__ Because the man had offered alms foods to the Pacceka-buddha that he became a very rich man in his present life. He regretted having offered foods to the Solitary-buddha that no wishes to spend anything even on himself.
Because he had killed his nephew for the sake of wealth that he had suffered in hells for seven existences. This evil kamma having come to an end and he was born in this life as a rich man. But here also he had not gained any wholesome actions. After hearing the story, the king remarked; “Ven. Sir! Even though he had lived here in the lifetime of the Buddha himself, he had not made any offering of anything to the Buddha or his sangha. Indeed, he had missed a very good opportunity and had been very foolish.”
Then the Buddha spoke the following verse:
Verse 355: “Wealth destroys the foolish, but it can’t destroy those who seek the other shore (Nibbāna). By his craving for wealth, the fool destroys himself and would destroy others.”
(From the Dhammapada: Craving).
__ What do we learn from this story and teaching? It taught us the importance of the mind. Even we cannot think about foolish and stupid things which most people are thinking all the times.
Also, it reminds us of the first and second verses of the Dhammapada; The Pairs. Even we are doing good things should not let unwholesome mental states come in between them. We have already discussed the possible motivations for generosity (dāna). It should be like the sixth number giver, giving with joy and happiness before, during, and after the charity.
The-pye-kan Sayadaw commented on these two stories. These rich men were like the alchemist’s billows, which breathing in and out, but without life. Therefore they were dead people. How many dead politicians and wealthy men in the world today? Most of them are fighting for power and wealth. Not for the welfare of the human race and the mother Earth. We can see them clearly in today situations of the world. Temperature is rising every year and getting hotter and hotter. We are killing animals in a very cruel way. One way of eating them is roasting meat. Now the sun is roasting human skin if human beings are continuing doing foolish, silly, and stupid things, the sun will roast our flesh.
__ Talking about dāna will never end. So, here will do a general contemplation on its subject. The Buddha’s teachings are wisdom teachings or wisdom education. Wisdom has the qualities of deep, profound wide, and immeasurable. If you can only see it superficially, then it is superficial. Like the Buddha’s wisdom, then it is immeasurable.
We study, research, and practice the Buddha’s teaching is inheriting his wisdom. As a human being, this task is precious and priceless. And not like all the others worldly knowledge and educations which if we human begins cannot use it wisely and properly, can create great sufferings and disasters.
__ Dāna subject is one of the very basic teachings of the Buddha. So, we can find them a lot in the Pali suttas. Most people will think, including many Buddhists, the Buddha’s teachings are not concerning with worldly matters and human societies. if we research the Pali Suttas and can find out that this Great man (the greatest of all) was a human being, born on this Earth by a woman, and living on this earth, after his great enlightenment, and teaching living beings (mostly humans) for 45 years without rest. He was not living in heavens and talking to super beings liked bodhisattas, deities, devines, etc.
As a human being and living on this Earth and if not talking to humans whom he had to communicate? He was talking to all walks of life, from lower to higher caste, and from beggars to the kings. Therefore he had to talk about men, societies, and human problems and how to deal with them. If he did not has the deep, profound, and immeasurable wisdom and how could he help them.
In the ten perfections (paramis), dāna parami is the first one to come. It has three levels in each parami. The lower, middle, and higher levels, respectively; in Pali- parami, upa-parami, and paramatthā-parami. Except for one’s bodily part, giving outside properties, such as wife, children, wealth, etc. are an ordinary one. Giving up one’s bodily parts, such as eye, kidney, etc. is upa-parami. It can be counted only when one is still alive. Maybe not after death; such as donate one’s body.
Even after death, donate one’s body is not many people can do it. We can see how strong wrong view and craving (ditthi-tanhā) is — this is me, and this is mine. After death, donate one’s body is quite a noble thing to do. Because it can save some one’s life or vision (i.e., for an eye), etc. Therefore dāna-giving practice is not very easy for everyone, especially someone has strong ditthi-tanhā. It needs to put a lot of effort. So, we need to know the benefits of dāna very clear and more easy to let go of our attachments to outside things.
__ For a true bodhisatta follows the ways of becoming a future Buddha, even to give up his own life is not difficult-paramattha dāna parami. Can we recognize, or know a true/real bodhisatta among humans. Nowadays we have a lot of self-declared bodhisattas. In the Majjima Nikāya, we found about two bodhisattas in 2 suttas, Ghatikāra and Dakkhinā-vibhaṅga Suttas. In the Ghatikāra Sutta, it mentioned about Gautama bodhisatta as Jotipāla young brahman in the time of Kassapa Buddha. Jotipāla—the Gautama bodhisatta even did not know himself as a true bodhisatta.
In the beginning, he did not want to meet the Kassapa Buddha. In the second sutta, it mentioned about the Metteya bodhisatta of the future Buddha. Bhikkhu Ajita was the Metteya bodhisatta and had supernatural powers. He got the robes offered by the Buddha’s foster mother Mahāpajāpati bhikkhuni. Many monks there did not know he was the Metteya bodhisatta. (Metteya bodhisatta was not in the original sutta. I had heard about it from a talk by a monk). For a real bodhisatta, even if he knows it himself will not declare about it.
__ People have very deep-rooted-ditthi/tanhā that is even doing wholesome things always calculate loss and profit. Therefore the results of merits are mostly mixed ones. Not always good in the beginning, in the middle and the end.
We had seen the extreme self-views of nationalism, fascism and racism, which had done a lot of atrocities during the second world war. They were not only harming others but also leading to their sufferings in the end. Even some were not wanting to say sorry or asking forgiveness out of conceit. They would never heal their wounds.
__ In the Noble Eightfold Path; The Buddha arranged Right View-Sammā- dhitthi in the beginning. Why is that? Because it is the wisdom factor and the most important one inhuman knowledge. Even, the intention is good without the right view, the results usually follow unsatisfactorily. With the right view and right thinking will be followed. With the right thinking or thought, then the right speech and right action would be followed respectively. These are causes and effects relationship. The right view has two kinds; worldly and spiritual. Without Worldly right views cannot develop spiritual right view.
The most fundamental worldly right view is the belief in the law of kamma. Every human happiness, peace, and prosperity based on this very important fundamental law. It is not making by humans. It is the law of nature; a truth. The sun is rising in the east and set in the west. We can express the laws of kamma in a simple slogan “Action begets reaction”—Wholesome actions beget wholesome results; nwholesome actions beget unwholesome results.
The law of karma is deep, profound, and complex. One of the four inconceivable phenomena that are not to be conjectured about—the mechanism and precise working out of the results of kamma. To become a Buddhist, at least has faith in the law of kamma. Therefore whatever kind of action we made, it will bear fruit and never wasted and will give the result sooner or later.
__ Another one very important point needs to contemplate is why are we coming to this human world? We were not sent here by God, or without reasons. One of your past good kammas sent you to here— cause and effect relationship. After born as a human being, what do you want to do?
Most people will think indulgence in sensual pleasures or seeking sensual pleasures—including politicians, economists, scientists, and highly educated people. Very few people are thinking about the welfare of oneself and others. Just looking at nowadays the world situations, the internal and external ones.
The Buddha taught us very clearly. By protecting ourselves, and we protect others, and vice versa. To achieve this inspiration, the human has to do goods. For wanting to do goods, a human should has right view, right thinking and has ethical standards and values for actions. The human world is the great field of merits which other realms of existence do not have.
Therefore a Buddha always will arise in the human world. A true bodhisatta only has the chances to develop his ten perfections (paramis) in this world. So, every human should take these chances to do goods for developing the perfections. Not comes here as a human to harm oneself & others. We should not do stupid and foolish things by wasting our times as a precious human. After that, we will go back to our frequent homes—the four woeful planes (apāyabhūmi)
__ Developing the ten perfections is a noble sacrifice. So, if we give up a little happier; and more - happier. Therefore dāna practice is a very wholesome action creates happiness here and after (see the answers the Buddha gave to General Siha, the faith of giving). We can protect our wealth from fire, flood, kings(governments), thieves, or hateful heirs by giving. If we die cannot take any wealth and properties with us—come naked, go naked.
So do not become a naked ascetic. Therefore using our wealth, intelligence, skills, etc. by doing all kinds of goodness and we should take all the wholesome kammas with us. This is called wholesome kammic bank account. This kind of bank account following you like a shadow as mentioned by the Buddha in the second verse of Dhammapada: “All mental phenomena have mind as their forerunner; they have mind as their chief; they are mind-made. If one speaks or acts with a pure mind, happiness follows him like a shadow that never leaves him.”
A human bank account cannot be safe; it still has outside dangers and only last for this life. The wholesome kammic bank account has more increments, and you will have it until your last life in Saṁsāra (the round of rebirths), and every deposit has the seven mind moments of increments. Only this kind of person is the richest man in the world and a true super- billionaire.
Humans do not have these kammic bank deposits and accounts, and then all are naked ascetics—came naked and will go naked. Then their most possible existences are in the woeful and miserable planes. The most pitiful man will be the naked billionaire (Because he has the best chance for doing good).
In Buddha’s time & our time, there were some stories about people who were very rich and became richer and richer. Not because they were stingy and only making money. Because they had done a lot of merits in their past lives and continued to do more and more in this life. I have already mentioned some of them in the 5th blessing—Having made merits in the past.
__ So, wealth and fortunes come from the results of giving, and not by stingy, envy and avarice. It is also one way of practice to conquer tanhā-craving, greed, or reducing it. Wealth is like burning charcoal if you are clinging to it and become more suffering. By letting go of it have peace and happiness. The Buddha mentioned the five wholesome dhammas in many suttas. These are saddhā, sīla, suta, cāga and paññā-conviction, virtue, learning, generosity, and discernment.
These are also called noble growth. These dhammas have the power of fulfilling one’s wishes. Instead of relying on outside power, Buddhists should develop them. Dāna or cāġa is one of them. Dāna is; the act of giving and gift. Cāga is; giving up and generosity. Carana is good to conduct. These 3 Pali words have a close relationship. Dāna-giving and gifts are many ways. Giving one’s time and energy for any wholesome matters to others also include in it.
Sabbadānaṁ dhammadānaṁ jinati—The gift of Dhama is greater than all other gifts. Because it related to intelligence, knowledge, discernment, or wisdom. Without merits and discernment /wisdom—all beings wandering in the round of existence is very painful. They are also supporting each other. The most important for giving is right and wise motivations.
Give a gift with the thought “This is an ornament for the mind, a support for the mind.” This is giving with the enrichment of samatha-vipassanā practice or wise ncontemplations. All the merits and wholesome dhammas as the support of ending saṁsaric dukkha or Nibbāna Element. All living beings and non- living beings are parts of the whole nature. We all are related to each other. One affects others, especially human beings.
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Nalorakk
- 文章: 587
- 註冊時間: 2017-03-03, 08:00
15. 如法而行 ｜ Living in rectitude
正直是一種使人行為誠實、有德的品質或態度。這裡所說的是依善法而生活，也就是奉行十善業道。這些善法已在第九項吉祥「精通律儀」中說明。在這個世間，最好的護佑就是自己的善法。世間一切眾生為何彼此如此不同？
暫且不談其他種類的眾生，即使只看人類，彼此的見解、思惟與行為也大不相同，並非人人具有相同的品格與態度。因此，眾生由於各自不同的業果而有差異。閱讀、思惟《中部》MN 135〈小業分別經〉，十分有意思。
在《小業分別經》「業的較短分析」中，都提耶之子須婆（Subha Todeyyaputta）前去拜見佛陀。他對世尊說：「瞿曇大師，是什麼因、什麼緣，使人類之中可見低劣者與優勝者？人們有短壽與長壽、多病與少病、醜陋與美麗、無勢力與有勢力、貧窮與富裕、出身低賤與出身高貴、愚鈍與有智慧等差別。」
佛陀回答：「須婆，眾生是業的所有者、業的繼承者，以業為生起之因，以業為親族，以業為歸依處；業使眾生有下劣與優勝的差別。」
須婆不明白其中的詳細意義，便請佛陀詳加解說。另有一篇談業的經，即《中部》MN 136〈大業分別經〉。業及其果報難以預見，業的運作奇妙而令人驚異。
因此，行為（業）的法則對眾生、尤其對人類極為重要。因果與業的法則遍及一切種類的眾生。人若了解它，並依善法生活，就會成為善人，過著善的生活；這就是保護自他的方法，也使人身成為有益而有成果的存在。我們甚至可以說，業法則的教育是人的基礎教育。《長部》DN 30 〈相經〉，說明大人的身相。
經中，佛陀提到三十二大人相。只有兩類人能具足這些相：佛陀與轉輪聖王；佛陀之相比後者更加清晰分明。佛身上的這些相，是菩薩過去多生修積福德之果；那些行持就是十波羅蜜。這裡只提第一與第二相，並說明相應的業因與果報。
第一相是足下平滿，沒有凹陷；所以佛陀的足跡落在地面時完整清晰。菩薩之所以成就此相，是因為他以堅定與信心修習善的福德行，信守諾言，從不違約，也不放棄、不氣餒。具足此相後，內在的煩惱之敵、外在的眾生之敵及各種危險，都不能使他動搖；他所得果報穩固，受眾生尊敬，戒、定、慧也堅固。
第二相是佛陀雙足足底都有輪相。菩薩過去多生為他人的幸福而奉獻自己，幫助人們消除恐懼與危險；行布施時也以其他物品充實所施，例如布施建築物時，同時供給床、椅、桌等。每次布施，他總是如此周全。由於這些福德，他成就輪相；相應的果報是佛陀擁有四眾人類弟子 —— 比丘、比丘尼、優婆塞、優婆夷 —— 以及天神、梵天、阿修羅等其他眾生作為追隨者。
我在此所強調的不是身體特徵，而是人的意念、語業與身業的重要性；這些行為會影響內在與外在的物質世界。佛陀早在二千五百多年前就已提到這些事。今日科學家也藉由實驗與研究加以確認，例如向花卉植物播放不同種類的音樂，再觀察其變化。多年來最著名的研究由一名日本科學家進行；他以不同的音樂、聲音、影像、字母，以及具有善惡含義的詞語等作用於水，再以高倍顯微鏡觀察水結晶的變化。
水結晶會隨不同的聲音與影像而變化。善的聲音與影像形成美麗的結晶；不善者則形成醜陋、破碎、扭曲而難以辨認的結晶。另有一部紀錄片，講述中國東北一名男子的非凡經歷。這名來自遼寧省一座村莊的中年男子貪吃蛇肉，多年來不斷殺蛇、吃蛇，也許手段還十分殘忍。一天，他的身體開始出現疾病，皮膚奇癢而疼痛，總是難以忍受地抓搔。後來，他以「蛇人」（snake man）這個綽號廣為人知。
消息傳遍全城，一群佛教徒前來探望。他們為男子安排特殊儀式，請他向自己曾傷害、殺死的蛇請求原諒；眾人隨後圍繞著他誦經持咒，尤其誦念《地藏菩薩本願經》，一連進行數小時。幾個月內，這群佛教徒先後舉行三次同樣的儀式。令人驚訝的是，他那痛苦的疾病痊癒了；皮膚從先前暗灰、乾燥而難看的狀態，恢復為正常、明亮的黃色。
另有一部紀錄片，記錄在中國南方雲南省進行的一項昆蟲實驗。一名種植蔬果的農夫進行這項實驗。他不用農藥與化肥，因為知道這些化學物質會傷害人類、動物、昆蟲與自然，只採有機方式耕作。那麼，他如何保護作物免受昆蟲侵害？他是一名佛教徒，對心的善性、善意、悲、喜與善心具有堅定信念。
於是，他劃出一小塊土地，種植一些果樹供昆蟲食用；不遠處另有一大片果樹，所結果實供出售。菜地也作同樣安排。他在果樹與菜地掛上字卡，邀請昆蟲前來取食，並請牠們不要侵擾其他植物。令人驚訝的是，這個方法奏效了；昆蟲能感受到他的心意，不去侵擾其他供人食用的果樹與菜地。
昆蟲沒有碰那些作物，把它們留給人類食用。在我看來，隨著今日科學技術發展，一些科學家開始研究、實驗心及其力量，獲得若干認識，也撰寫了相關書籍。因此，人的見解、思惟、語業與身業，會從內在和外在影響物質世界與自然；我在前文已提到這一點。對人而言，外貌也很重要。有誰會娶一名「象人」般的男子或女子？（此處指電影《象人》；這是真實故事，也有相關書籍。象人的母親是一位美麗的女子。）
所以，這與遺傳無關，而是其前世業的果報。五星級飯店或餐廳又有誰會僱用這樣的人？以上只是個人層面的事情；若從更大範圍來看，人的行為與社會、人類、自然及地球母親的關係更為重要，因為這關乎人類生存。地球日益污染，氣溫不斷上升，例如中東高達攝氏五十度、北極冰層融化，強烈颶風侵襲美國，如卡崔娜與哈維。亞洲則多次遭受颱風，尤其是菲律賓，以及暴雨、洪水、山崩、森林火災等。即使動物與昆蟲也對自然敏感，能察覺危險；人類卻不能，甚至連自己都不了解。科學家對外在世界作了許多研究與實驗，卻不了解自己的心。心比任何事物都更貼近自己，甚至比妻子與兒女更親近；人生來便帶著心，與心同住，也與心一同死去。幾乎所有人類問題都源於心，人卻不了解自己。
這就是無明（avijjā）。生、老、死等自然之苦，我們無法逃避；其他由人造成的苦，則可以預防與避免。我們應遵循佛陀的智慧與教導。依循佛陀的智慧，能預防並解決許多人為問題與痛苦。世上沒有人比佛陀更了解人類；覺悟後的四十五年間，佛陀始終教導眾生。若能了解佛陀的教法，便能依善法生活；這就是正直而如法的生活方式，能利益並保護自他，死後也不會成為一無所有的人。
這是真正的吉祥。佛陀清楚宣告：「法保護行法者。」此處的法是善法，而非不善法；歸根究柢，仍回到業之法則 —— 因果。因此，行法者至少會得到三項果報：
1. 照顧、保護自己免受危險；
2. 獲得快樂；
3. 死後不墮入苦界。
有一則適合用來思惟這些要點的本生故事，即 Jāt 447〈大護法本生〉。古時辛迦國有一座名為護法的村莊。菩薩也名叫護法童子（Dhammapāla-kumāra），是村長之子。他前往德叉尸羅求學。老師的兒子忽然英年早逝，家人與學生都陷入悲痛哀悼。護法童子看見後十分驚訝，因為在他的村莊，這樣年幼的人尚未到死亡之時；他從未見過，也從未聽說這種事。
護法童子因此與其他學生爭論此事，話傳到老師耳中，老師便加以詢問。護法童子說，他的村裡沒有人夭折，人人都活到壽命圓滿。老師十分好奇，決定親赴村中查明。他帶著一些獸骨前往護法村，見到護法童子的父親後，告訴他兒子意外去世。眾人聽見此話都笑了起來。老師便拿出獸骨作為證據；他們立即回答，那是動物的骨頭，絕不是護法童子的骨頭。老師於是請問，他們為何不信，以及村民長壽的原因。
原因是：
1. 他們親近智者、聖者與善師；
2. 聽聞這些人的教導。
任何沙門或教師來到村裡教導，他們只接受其中善的部分並依教奉行；若有不善之處，便不接受，也不加以批評。從這兩點可知，村民的心智相當成熟。這兩項因素類似於導向預流的前兩項修行因素：(1) 親近善士；(2) 聽聞正法。
再觀察今日的人類與社會：他們是否具備護法村民那樣的準則與智慧，成為佛陀所期望的樣子？大多數人親近不智、卑劣之人，也接觸受污染的事物與媒體。他們從這些人與事物學到什麼？他們學到邪見、性、暴力、貪婪、自私、仇恨、忘恩、剝削、刻薄等。因此，大多數人變得愈來愈愚癡，內外都生起許多問題與災難。
3. 護法村民善加持守五戒，並依戒而行。
4. 他們盡己所能地布施，並在布施之前、之時與之後都心生喜悅、樂於行施。這是正確的修福方式，也是佛陀所教導的。
5. 村民和睦友善地共同生活，彼此幫助。
因此，那是一個和平快樂的社會。這些品格在今日社會中十分罕見，即使家庭生活也是如此。過去，同一小區域內的人彼此十分熟悉，鄰居如同家人，互相幫助；如今情況劇烈改變，住在隔壁的人也互不相識，人們彼此猜疑，沒有安全感。若觀察、思惟上述五項因素，便會發現它們相互關聯，並引導人走向和平、和諧、長壽與快樂。
在《長部》DN 21〈帝釋所問經〉中，天王帝釋向佛陀請問：一切眾生 —— 此處指人，都希望遠離敵意、暴力、競爭、惡意及仇敵，也希望長壽、健康而幸福；然而，眾生並未實現這些願望，原因何在？
佛陀回答：眾生受嫉妒與慳吝 —— 貪婪、自私 —— 所繫縛，所以生活在敵意、暴力、競爭、惡意之中，也與仇敵共處。這兩種不善心很值得注意，它們代表貪與瞋。若觀察、思惟今日世界的情況，便可看見這些不善現象已發展到國際層面。例如，俄羅斯與美國在大規模毀滅性武器方面的不善競爭、中國與美國的貿易戰，以及美國與其他國家的貿易爭端。甚至體育競賽也與過去不同，正變成不善的競爭，日益商業化，充滿腐敗與賭博。
有些國家的政黨為權力彼此鬥爭，運用許多卑劣手段；甚至某些超級大國也屬於這一類。他們只是出於權力欲與貪婪而剝削人民。若真正關心國家與人民，就不必爭權；無論哪一方勝出都一樣，甚至應支持獲勝的政黨，使之促進人民福祉。佛陀也教導人們，政治領袖 —— 古代的皇帝與國王 —— 及政府扮演著重要角色。
惡劣的領袖與政府，也就是不道德之人，其行為會影響人民與自然，並導致旱災、饑荒、戰爭、疾病等危險。佛陀曾談到這些災難，人們卻不會相信他的話。這並不難理解；大多數人甚至不了解自己，更遑論理解、看見超出其知識範圍的事物。人類的知識十分有限。
觀察、思惟經濟與科學技術領域，也會發現一些經濟學家與科學家造成的問題。主要問題是不具持續性的經濟政策與科學發明；主要元兇則是渴愛、貪婪與過度放縱（taṇhā），再加上不能如實辨別事物的無明或癡心。這些是我們最大的敵人，是內在之敵；它們的破壞力勝過任何外敵，甚至勝過自然災害，而自然災害也由這些內敵所引發。
貪、瞋、癡 —— 包括邪見 —— 才是大規模毀滅性武器（WMD），而不是薩達姆・海珊、格達費、奧薩馬・賓・拉登或其他人。這些武器早已存在於我們內心，存在於每一個人身上。若要書寫自然、政治、經濟與科技的現況，這些領域都有許多問題；只要學習、觀察並思惟，便能看得十分清楚。
佛陀說，苦的根源是貪與渴愛；當然也包括瞋，二者猶如硬幣的兩面。再與邪見結合，便成為大規模毀滅性武器。然而，人類卻把它們當成最好的朋友，一生不斷滋養、發展。許多年前有一部好萊塢電影，名為《X 光眼人》（The Man with the X-ray Eyes），由雷・米蘭德主演；他在片中飾演一名科學家，研究一種能產生 X 光效果的化學液體。他發明成功後，把液體當作眼藥水用在自己身上，所得結果令他欣喜萬分。
滴入藥水後，他能看見男女裸露的身體。起初，在欲與渴愛驅使下，他對此十分高興；但長期使用使他像吸毒者一樣出現問題，心也受到擾亂。使用一段時間後，他的眼睛開始退化；他不再看見裸女，而只能看見她們的骨骼，後來更只看見強光。這使他難以忍受，最後毀掉自己的眼睛。我們可以從中得到一些重要而寶貴的教訓：這名科學家的動機並不善。
同樣地，有些經濟政策、科學研究與發明也不善；它們造成的問題多於所解決的問題，因為其基礎是貪婪與自私。政治、經濟及科學技術領域存在許多嫉妒與貪婪；經濟上有保護主義，知識也不願共享。這些都是貪婪、自私的表現，導致國家之間的不信任、不和與種種問題。
貪婪從不帶來滿足與幸福；貪婪愈強，帶來的問題與痛苦愈多。它猶如氣球，不斷充氣便愈來愈大，一旦超過極限就會爆裂。我們可以看見人類的貪婪與渴愛對地球、社會及自然造成的影響。氣候變遷與氣溫上升如今已接近極限，所以我們看見許多自然災害。哈維颶風就是一個好例子；它於 2018 年發生在美國。此外，我們也聽聞、了解一些人類健康問題，與受化學物質污染的食物鏈，以及空氣、水等其他污染有關。
如今我們甚至聽見年僅十歲的女孩生子的消息。佛陀早在很久以前就曾提到這類事情，當時令人難以置信，如今卻成了現實。大致了解內心的貪、瞋、癡——無明——十分重要。喜歡某物，就會成為貪；不喜歡，便成為瞋，也就是厭惡。
因此，瞋也可以和貪歸在同一類來看。由於不知道行為的結果，我們便盲目行事；這就是無明或癡。貪與瞋都伴隨著癡，也就是無明。起初是無明導致貪或瞋；若一再順從，它便形成習慣，即使知道後果也無法停止。於是我們受貪或瞋牽引，明知後果仍繼續下去，正如染上毒癮的人。
佛陀曾以許多譬喻說明貪、渴愛與執取，其中一個譬喻是：一滴蜜落在極其鋒利的刀刃上。欲樂正是如此；若在強烈欲望驅使下，為享受悅受而去舔蜜，便會遭受大苦。因此，根律儀能為人類帶來和平與幸福；過度使用或放縱諸根，則會像火一樣焚燒我們。X 光眼人的故事提醒政治人物、經濟學家與科學家，應如何運用自己的權力與知識來利益人類。
15. Living in rectitude
__ Rectitude is quality or attitude that makes people behave honestly and virtuously. Here is living by the wholesome dhammas, the ten wholesome courses of action. Then kusala dhammas have already mentioned in the 9th blessing—well mastered disciplines. In the world, the best protection is one’s own wholesome dhammas. In the world, why all living beings are quite different from each other.
Please do not say about other types of living beings, even in humans themselves. Because of their views, thinkings, and actions are quite different. Not all of them have the same qualities and attitudes. herefore living beings are different because of the results of their different kammas. It is interesting to read and contemplate the Cūlā- Kammavibhaṅga Sutta (No.135), in the Majjima Nikāya.
__ In the CūlaKammavibhaṅga Sutta—The Shorter Analysis of Action; Subha, Todeyya’s son went to see the Buddha. He said to the Blessed One:
“Master Gotama, what is the reason, what is the cause, why baseness and excellence are seen along human beings, among the human race? For short-lived and long-lived people are to be seen, sickly and healthy, ugly and beautiful, uninfluential and influential, poor and rich, low-born and high-born, stupid and discerning people to be seen.”
The Buddha answered him: “Subha, beings are owners of their actions, born of their actions, related through their actions, and have their actions as their arbitrator. Action is what differentiate beings in terms of baseness and excellence.”
Subha did not understand the detailed meanings of them and requested the Buddha to explain in details. There is another discourse on kamma, the Mahākamma-vibhȧnga Sutta(No.136). Kamma and its results are difficult to foresee. The workings of kamma are strange and surprising.
__ Therefore the law of action (kamma) is very important for living beings, especially for a human.
Law of cause and effect covers all types and kinds of living beings. The man understands it and living accordingly with the wholesome dhammas will become a good person with the wholesome life. This is the way of protecting oneself and others. Then, human existence is beneficial and fruitful. Even, we can say education on law of action is the basic education for man. In the Dīgha Nikāya—Long Discourses of the Buddha, There is a discourse called Lakkhana Sutta (Sutta No. 30)—Physical Marks of a Great man.
There, the Buddha mentioned the 32 bodily marks of a great man. Only two persons could have it; a Buddha and a Universal Monarch. But these marks on a Buddha were more clear and distinct than the other. These marks on the Buddha came from the results of meritorious deeds previously cultivated by the bodhisatta for many lives. These acts were the ten paramis—perfections. Here, I will mention the first and second marks only, which were connecting the actions (causes) and the results (effects).
The first mark: the lowest part of the feet were full and leveled without any depression. Therefore the Buddha’s footprint was appearing full and completed on the ground. This mark appeared on the body because the bodhisatta cultivated wholesome meritorious deeds with firmness and confidence. Kept his words (never broke the promises), never gave up and in low spirit. Completed with this mark no internal and external enemies (kilesa and beings) and dangers could make him trembled. It gave him the stable results and respected by beings. He had stable sīla, samādhi, and paññā.
The second mark: the Buddha had the wheel symbols on both of the lowest part of the feet. In his many past lives, the bodhisatta was giving himself for the happiness of others. And helping to dispel others’ fear and dangers. While he was performing dāna and enriching with other things. As an example, when he was offering a building together with other things such as bed, chairs, table, etc. He was doing every dāna always in this way. Because of this meritorious deed acquired these marks.
With this mark and the result was, the Buddha had human followers of 4 types—bhikkhus, bhikkhunis, laymen and laywomen and other beings—deities, divines (brahma gods), asuras, etc.
__ Here my emphasis is not for the physical characteristics. The emphasis is on the importance of human’s thinking, verbal and physical actions which affect the physical world internally and externally. These things were already mentioned by the Buddha over 2500 years ago. Nowadays scientists also confirm it by experiments and research. E.g., they played different kinds of music to the flower plants and observed its changes. The most well-known research for many years was by a Japanese scientist.
He is also using different kinds of music, sounds, visual images, letters and words which have good meanings and bad meanings, etc. with water. Later he observed the changes of water crystals under the powerful microscope. The water crystals were changing accordingly with different sounds and visual images. Wholesome sounds and images created beautiful water crystals. The unwholesome ones created ugly, broken, distorted water crystals which were difficult to see.
__ There was a remarkable documentary film about a Chinese man in the N.E of China. A middle-aged man from a village in Liao Ning province was craving for snake meat. He killed them and ate them for some years, maybe also in a very cruel way. One day his body was starting to show illness. His body skin was very itchy and painful. He had to scratch it unbearably all the times. And later he became well known with a nick-name as a snake man.
The news spread to the city, and a group of Buddhists came to see him. They arranged a special ceremony for him to ask forgiveness to the snakes he had harmed and killed. And then they were surrounding and chanting sutras and mantras for him, especially “The Sutra of Earth Store Bodhisattava”. They performed it for many hours. The Buddhist group did the same ceremony 3 times separately for a few months.
Surprisingly his miserable illness was cured, and the skin color went back to normal, bright, and yellow skin. Before it was dark grey, dry, and ugly.
__ There was also another amazing documentary film experiment with insects. This was done in Yun-nan Province in Southern China. A farm grower of fruits and vegetables made an experiment liked this. He did not use pesticides and fertilizers in his orchards and vegetable plots. Because he knew the outcomes of these chemicals which harmed humans, animals, insects, and nature. He used only organic farming, but how he protected them from the insects. He was a Buddhist and had strong confidence in the wholesomeness of the mind, good-will, compassion, appreciative joy, and a good heart.
So, he arranged a small piece of land with some fruit trees for the insects to eat. Close by not far from it there was a larger plot of land with fruit trees for sale. The vegetable plots were also arranged in this way. He hung letter cards on fruit trees and vegetable plots to invite the insects to eat and requested them not to disturb the others. Surprisingly it worked; the insects could feel it and not disturb the other fruit trees and vegetable plots, for human consumption. They left it for the human consumption untouched.
__ It seems to me nowadays with the development of science & technology; some scientists made researches and experiments on the mind and its power. They had some knowledge of it and wrote some books about them. Therefore human views, thinkings, verbal and physical actions affect the physical world and nature internally and externally, which I had already mentioned above. As a human being physical appearance is also important. Who will marry an elephant man or woman? (Referred to the Elephant Man, the movie. This was a true story & there was a book on it. The elephant man’s mother was a beautiful woman. So nothing to do with genetic, the kammic result of his past life).
Who will use them in the five stars hotel and restaurant? These are individual matters. For the larger scale effect, it is more important. Connection with societies, the human race, nature, and the mother Earth; it becomes very important. It becomes about human survival. The Earth is becoming more and more polluted, rising temperature (e.g. 50°C in the middle east), ice melting in the north pole, strong hurricanes (e.g. Katrina, Harvey, etc. in U.S.), many typhoons in Asia (e.g. mostly in the Philippines), heavy rains, floods, landslides, forest fires, etc.
__ Even animals and insects are sensitive to nature and aware of the dangers. But human beings are not, even they do not know about themselves. Scientists make a lot of researches and experiments on the external world, but they do not know their minds. Their minds are closer to them than any other things, more than their wives and children. They were born with it, living with it and die with it. Nearly all human problems come from it, but they do not know themselves.
This is ignorance (avijjā). The natural sufferings of birth, aging, and death we cannot escape. The others are humans made, and we can prevent and escape from it. We need to follow the Buddha’s wisdom and his teachings. By following the Buddha’s wisdom, we can prevent and solve a lot of human-made problems and sufferings. We cannot find anyone on the Earth who will know about human beings are better than Buddha.
After his enlightenment, he talked about them for 45 years all the times. If we know and understand the Buddha’s teachings, then we can live our life by the wholesome dhamma. This way of life is living in rectitude and righteousness. This way of life is benefitting oneself and others, also it protecting oneself and others. And after death, no-one will become a naked person (empty person). This is a real blessing.
The Buddha declared it very clear that anyone who practiced the Dhamma; and it would protect him. The Dhamma here was wholesome dhamma-the positive ones and not the unwholesome dhamma, which is the negative one. Still, it comes back to the law of action—cause and effect. Therefore, someone is practicing Dhamma at least has three results.
(1) You look after and protect yourself from dangers.
(2) It can bring you happiness.
(3) After death will not fall into painful existences.
__ This was Dhammapala Jataka. In ancient time, Kasi Country had a village named Dhammapala. The bodhisatta was also called Dhammapala and the son of the village headman. He went to Taxila for education. His teacher’s son suddenly died at a very young age. Therefore the family members and the students there were suffered from sorrow, pain, and grief. Dhammapala saw this event and became very surprised about it.
Because it was not the time for death at this very young age, in his village. He had never been seen and heard them before. So, he and the other students were in arguing about this matter. This case arrived at his teacher, and he questioned him. Dhammapala said that in his village nobody died at a young age. All lived up to the full life span. The teacher was very curious about it and decided to make an inquiry in this village.
So, he took some animal bones with him to the Dhammapala village, and met Dhammapala’s father, informed to him that his son died unexpectedly. By hearing it, the people were laughing. Then, the teacher took the animal bones out and showed them for evidence. They instantly responded that it would be the bones of an animal and it not belonged to Dhammapala. The teacher asked them why they did not believe it and the reasons for long life and long living. The reasons or causes were:
(1) They approached the wise, holy men and teachers
(2) They listened to their teachings.
Any ascetic and teacher came to their village and taught them; they would only take what was good and following it. If something were not good, they did not take it and not criticize them. From these 2 points, we know that these people were mature. These two factors are similar to the first and second factors of practice leading to stream entry. These are:
(1)Association with people of integrity
(2) Listening to the true Dhamma.
Let us observe nowadays, mans, and societies. Do they have the standards and intelligence like Dhammapala villagers or what the Buddha wanted them to be? Most people approach unwise, ignoble men, and polluted matters or media. What did they learn from these men and stuff? They learnt the wrong views, sex, violence, greed, selfishness, hate, ingratitude, exploitation, meanness, etc. So most human beings become more and more deluded, and many problems and disasters arise internally and externally.
(3) The Dhammapala villagers were observing the five precepts very well and practiced accordingly.
(4) They performed generosity as much as they could. They took joy and interest in these performances before, during, and after. This was the proper way of doing merits and also taught by the Buddha.
(5) The villagers were living together in harmony, friendliness, and helping each other.
Therefore it was a peaceful and happy society. These qualities are now very rare in societies, even in family life.
In the past, around a small area, people were known to each other very well. Our neighbors were like family members and helping each other. Nowadays, these things are changing dramatically. Living next door and do not know each other. Regarding others with suspicion and no feelings of security. If we observe and ontemplate these five factors and will found that these were had a connection to each other, they are leading to peace, harmony, long life, and happiness.
In the Sakka-pañhā Sutta-Sakka’s Questions (No. 21, Majjima Nikāya), Sakka the deva-king asked the Buddha as follow: All living beings (here men) wanted to be free from hostility, violence, rivalry, ill-will, free from those who were hostile. These were also meant; long life, healthiness, and happiness. But the beings were not fulfilling these wishes. What were the reasons behind that?
The Buddha answered to this was; beings were fettered with envy, stinginess, and avarice (selfishness), which was why they lived in hostility, violence, rivalry, ill-will and with those who were hostile. These two unwholesome mental states are interesting. It represents lobha and dosa—greed and hate. If we observe and contemplate today world situations, these unwholesome things and matters are happening up to the international levels.
In some countries political parties are fighting each other for power and using many dirty tricks, even some superpowers are in this group. They were exploiting the citizens just for their power and greed. If they concern for the country and people no need to fight for power, whoever wins is the same, even have to support the winning party for the welfare of the people. The Buddha also taught people on the important role of political leaders (in ancient time were emperors and kings) and governments.
Bad leaders and governments (i.e., immoral people), their behaviors and acts affect the citizens and nature and leading to dangers, such as drought, famine, wars, and diseases, etc. Regarding these disasters, even the Buddha said that people would not believe him what he had said. This point was not difficult to understand. Even most human beings do not understand themselves. To understand and see these things which are not within their knowledge. Human knowledge is very limited.
__ If we observe and contemplate the provinces of economics and sciences/technologies, there are also problems created by some economists and scientists. The main problems are unsustainable economic policies and scientific inventions. The main culprit is craving, greed, over-indulgence (tanhā) with ignorance or deluded mind, which cannot discern things. These are our greatest enemies, the inner ones. More destructive than any external one, even than natural disasters which are also caused by these enemies.
Greed, hatred, and delusion (wrong views) are the weapons of mass destruction (WMD), and not Sadan Hussein or Kadatfi or Osamabin Ladin or other people. They are already inside us or in each one of us. If writing about the current situation on nature, politics, economics and science and technology, and there are a lot of problems in these provinces. If we study, observe and contemplate and can see them very clear. The Buddha said that the source of suffering was greed & craving (It including hatred for sure, both as the two sides of a coin). Combine with wrong views, and it becomes WMD. But humans take them as their best friends. They are nourishing and developing them in their whole lives.
__ Many years ago, there was a Hollywood movie called “The Man with the X-rayed eyes.” The actor was Ray Milland, who was a scientist in it. He was researching a chemical liquid which could be used as the X-ray. After he had found it and used it on himself. He was using it as an eye-drop. What he found out was made him happy and a lot of joy.
He could see men and women naked bodies after using some drops. At the beginning, with desire and craving, he was happy with it. In the long run, it caused a problem and distraction like a drug addict. After sometimes, by using the x-ray eye drops, his eyes were starting showing the signs of degeneration. He could not see naked women anymore and instead of their skeletons. And then later he only saw the bright light. This made him unbearable and ended up destroying his own eyes. There are some important and valuable lessons we can gain from it. The scientist’s motivation was not good.
In the same way some economic policies and scientific researches and inventions were not good. It brought up more problems than solved the problems because these were based on greed and selfishness. There is a lot of envy and avarice going an in politics, economics, and knowledge on science and technology. There is also protectionism on economics and sharing of knowledges. These are the signs of greed & selfishness, which lead to distrust & disharmony among countries, and problems.
Greed never brings satisfaction and happiness. If greed is greater and greater, it brings more problems and sufferings. It is like a balloon if put in more and more air and it bigger and bigger. With over limit and then it explodes.
We can see the effects of human greed and craving on earth, in societies and nature. Climate changes and the temperature rising is now close to the limits. Therefore we saw a lot of natural disasters. Hurricane Harvey was a very good example (i.e., happened in America in 2018). And then, we heard and knew some human health problems connecting with food chains which were polluted by chemicals and other pollutions (i.e., air, water, etc.).
Now even we heard some news about young girls as young as ten years old had childbirths. Even these kinds of things mentioned by the Buddha a long time ago and difficult to believe it. Now it comes true. It is important to know roughly about our inner enemies of greed, hatred, and delusion (ignorance). If we like something, then it becomes greed and do not like it and becomes hatred (aversion).
So hatred can be grouped into greed. We do things blindly because we do not know the outcomes of it. This is ignorance or delusion. Greed and hatred go with delusion(ignorance). In the beginning, ignorance is leading to greed or hatred. If we used to it and it becomes a habit, and even knowing the outcome, we cannot stop it. Then we are led by greed or hatred; even we know the outcomes, as an example, someone addicted to drugs.
The Buddha gave a simile (there are many) for greed, craving, and clinging as a drop of honey on the edge of a very sharp razor blade. Sensual pleasures are like this. If we are with a very strong desire to enjoy the pleasant feeling and licking the honey, then we will encounter great suffering. Therefore restraint of the senses brings peace and happiness to the human race. Overusing it or indulgence with it will burn us like fire. The story of the man with the x-rayed eyes reminded politicians, economists, and scientists how to use their powers and knowledge for the human race.
暫且不談其他種類的眾生，即使只看人類，彼此的見解、思惟與行為也大不相同，並非人人具有相同的品格與態度。因此，眾生由於各自不同的業果而有差異。閱讀、思惟《中部》MN 135〈小業分別經〉，十分有意思。
在《小業分別經》「業的較短分析」中，都提耶之子須婆（Subha Todeyyaputta）前去拜見佛陀。他對世尊說：「瞿曇大師，是什麼因、什麼緣，使人類之中可見低劣者與優勝者？人們有短壽與長壽、多病與少病、醜陋與美麗、無勢力與有勢力、貧窮與富裕、出身低賤與出身高貴、愚鈍與有智慧等差別。」
佛陀回答：「須婆，眾生是業的所有者、業的繼承者，以業為生起之因，以業為親族，以業為歸依處；業使眾生有下劣與優勝的差別。」
須婆不明白其中的詳細意義，便請佛陀詳加解說。另有一篇談業的經，即《中部》MN 136〈大業分別經〉。業及其果報難以預見，業的運作奇妙而令人驚異。
因此，行為（業）的法則對眾生、尤其對人類極為重要。因果與業的法則遍及一切種類的眾生。人若了解它，並依善法生活，就會成為善人，過著善的生活；這就是保護自他的方法，也使人身成為有益而有成果的存在。我們甚至可以說，業法則的教育是人的基礎教育。《長部》DN 30 〈相經〉，說明大人的身相。
經中，佛陀提到三十二大人相。只有兩類人能具足這些相：佛陀與轉輪聖王；佛陀之相比後者更加清晰分明。佛身上的這些相，是菩薩過去多生修積福德之果；那些行持就是十波羅蜜。這裡只提第一與第二相，並說明相應的業因與果報。
第一相是足下平滿，沒有凹陷；所以佛陀的足跡落在地面時完整清晰。菩薩之所以成就此相，是因為他以堅定與信心修習善的福德行，信守諾言，從不違約，也不放棄、不氣餒。具足此相後，內在的煩惱之敵、外在的眾生之敵及各種危險，都不能使他動搖；他所得果報穩固，受眾生尊敬，戒、定、慧也堅固。
第二相是佛陀雙足足底都有輪相。菩薩過去多生為他人的幸福而奉獻自己，幫助人們消除恐懼與危險；行布施時也以其他物品充實所施，例如布施建築物時，同時供給床、椅、桌等。每次布施，他總是如此周全。由於這些福德，他成就輪相；相應的果報是佛陀擁有四眾人類弟子 —— 比丘、比丘尼、優婆塞、優婆夷 —— 以及天神、梵天、阿修羅等其他眾生作為追隨者。
我在此所強調的不是身體特徵，而是人的意念、語業與身業的重要性；這些行為會影響內在與外在的物質世界。佛陀早在二千五百多年前就已提到這些事。今日科學家也藉由實驗與研究加以確認，例如向花卉植物播放不同種類的音樂，再觀察其變化。多年來最著名的研究由一名日本科學家進行；他以不同的音樂、聲音、影像、字母，以及具有善惡含義的詞語等作用於水，再以高倍顯微鏡觀察水結晶的變化。
水結晶會隨不同的聲音與影像而變化。善的聲音與影像形成美麗的結晶；不善者則形成醜陋、破碎、扭曲而難以辨認的結晶。另有一部紀錄片，講述中國東北一名男子的非凡經歷。這名來自遼寧省一座村莊的中年男子貪吃蛇肉，多年來不斷殺蛇、吃蛇，也許手段還十分殘忍。一天，他的身體開始出現疾病，皮膚奇癢而疼痛，總是難以忍受地抓搔。後來，他以「蛇人」（snake man）這個綽號廣為人知。
消息傳遍全城，一群佛教徒前來探望。他們為男子安排特殊儀式，請他向自己曾傷害、殺死的蛇請求原諒；眾人隨後圍繞著他誦經持咒，尤其誦念《地藏菩薩本願經》，一連進行數小時。幾個月內，這群佛教徒先後舉行三次同樣的儀式。令人驚訝的是，他那痛苦的疾病痊癒了；皮膚從先前暗灰、乾燥而難看的狀態，恢復為正常、明亮的黃色。
另有一部紀錄片，記錄在中國南方雲南省進行的一項昆蟲實驗。一名種植蔬果的農夫進行這項實驗。他不用農藥與化肥，因為知道這些化學物質會傷害人類、動物、昆蟲與自然，只採有機方式耕作。那麼，他如何保護作物免受昆蟲侵害？他是一名佛教徒，對心的善性、善意、悲、喜與善心具有堅定信念。
於是，他劃出一小塊土地，種植一些果樹供昆蟲食用；不遠處另有一大片果樹，所結果實供出售。菜地也作同樣安排。他在果樹與菜地掛上字卡，邀請昆蟲前來取食，並請牠們不要侵擾其他植物。令人驚訝的是，這個方法奏效了；昆蟲能感受到他的心意，不去侵擾其他供人食用的果樹與菜地。
昆蟲沒有碰那些作物，把它們留給人類食用。在我看來，隨著今日科學技術發展，一些科學家開始研究、實驗心及其力量，獲得若干認識，也撰寫了相關書籍。因此，人的見解、思惟、語業與身業，會從內在和外在影響物質世界與自然；我在前文已提到這一點。對人而言，外貌也很重要。有誰會娶一名「象人」般的男子或女子？（此處指電影《象人》；這是真實故事，也有相關書籍。象人的母親是一位美麗的女子。）
所以，這與遺傳無關，而是其前世業的果報。五星級飯店或餐廳又有誰會僱用這樣的人？以上只是個人層面的事情；若從更大範圍來看，人的行為與社會、人類、自然及地球母親的關係更為重要，因為這關乎人類生存。地球日益污染，氣溫不斷上升，例如中東高達攝氏五十度、北極冰層融化，強烈颶風侵襲美國，如卡崔娜與哈維。亞洲則多次遭受颱風，尤其是菲律賓，以及暴雨、洪水、山崩、森林火災等。即使動物與昆蟲也對自然敏感，能察覺危險；人類卻不能，甚至連自己都不了解。科學家對外在世界作了許多研究與實驗，卻不了解自己的心。心比任何事物都更貼近自己，甚至比妻子與兒女更親近；人生來便帶著心，與心同住，也與心一同死去。幾乎所有人類問題都源於心，人卻不了解自己。
這就是無明（avijjā）。生、老、死等自然之苦，我們無法逃避；其他由人造成的苦，則可以預防與避免。我們應遵循佛陀的智慧與教導。依循佛陀的智慧，能預防並解決許多人為問題與痛苦。世上沒有人比佛陀更了解人類；覺悟後的四十五年間，佛陀始終教導眾生。若能了解佛陀的教法，便能依善法生活；這就是正直而如法的生活方式，能利益並保護自他，死後也不會成為一無所有的人。
這是真正的吉祥。佛陀清楚宣告：「法保護行法者。」此處的法是善法，而非不善法；歸根究柢，仍回到業之法則 —— 因果。因此，行法者至少會得到三項果報：
1. 照顧、保護自己免受危險；
2. 獲得快樂；
3. 死後不墮入苦界。
有一則適合用來思惟這些要點的本生故事，即 Jāt 447〈大護法本生〉。古時辛迦國有一座名為護法的村莊。菩薩也名叫護法童子（Dhammapāla-kumāra），是村長之子。他前往德叉尸羅求學。老師的兒子忽然英年早逝，家人與學生都陷入悲痛哀悼。護法童子看見後十分驚訝，因為在他的村莊，這樣年幼的人尚未到死亡之時；他從未見過，也從未聽說這種事。
護法童子因此與其他學生爭論此事，話傳到老師耳中，老師便加以詢問。護法童子說，他的村裡沒有人夭折，人人都活到壽命圓滿。老師十分好奇，決定親赴村中查明。他帶著一些獸骨前往護法村，見到護法童子的父親後，告訴他兒子意外去世。眾人聽見此話都笑了起來。老師便拿出獸骨作為證據；他們立即回答，那是動物的骨頭，絕不是護法童子的骨頭。老師於是請問，他們為何不信，以及村民長壽的原因。
原因是：
1. 他們親近智者、聖者與善師；
2. 聽聞這些人的教導。
任何沙門或教師來到村裡教導，他們只接受其中善的部分並依教奉行；若有不善之處，便不接受，也不加以批評。從這兩點可知，村民的心智相當成熟。這兩項因素類似於導向預流的前兩項修行因素：(1) 親近善士；(2) 聽聞正法。
再觀察今日的人類與社會：他們是否具備護法村民那樣的準則與智慧，成為佛陀所期望的樣子？大多數人親近不智、卑劣之人，也接觸受污染的事物與媒體。他們從這些人與事物學到什麼？他們學到邪見、性、暴力、貪婪、自私、仇恨、忘恩、剝削、刻薄等。因此，大多數人變得愈來愈愚癡，內外都生起許多問題與災難。
3. 護法村民善加持守五戒，並依戒而行。
4. 他們盡己所能地布施，並在布施之前、之時與之後都心生喜悅、樂於行施。這是正確的修福方式，也是佛陀所教導的。
5. 村民和睦友善地共同生活，彼此幫助。
因此，那是一個和平快樂的社會。這些品格在今日社會中十分罕見，即使家庭生活也是如此。過去，同一小區域內的人彼此十分熟悉，鄰居如同家人，互相幫助；如今情況劇烈改變，住在隔壁的人也互不相識，人們彼此猜疑，沒有安全感。若觀察、思惟上述五項因素，便會發現它們相互關聯，並引導人走向和平、和諧、長壽與快樂。
在《長部》DN 21〈帝釋所問經〉中，天王帝釋向佛陀請問：一切眾生 —— 此處指人，都希望遠離敵意、暴力、競爭、惡意及仇敵，也希望長壽、健康而幸福；然而，眾生並未實現這些願望，原因何在？
佛陀回答：眾生受嫉妒與慳吝 —— 貪婪、自私 —— 所繫縛，所以生活在敵意、暴力、競爭、惡意之中，也與仇敵共處。這兩種不善心很值得注意，它們代表貪與瞋。若觀察、思惟今日世界的情況，便可看見這些不善現象已發展到國際層面。例如，俄羅斯與美國在大規模毀滅性武器方面的不善競爭、中國與美國的貿易戰，以及美國與其他國家的貿易爭端。甚至體育競賽也與過去不同，正變成不善的競爭，日益商業化，充滿腐敗與賭博。
有些國家的政黨為權力彼此鬥爭，運用許多卑劣手段；甚至某些超級大國也屬於這一類。他們只是出於權力欲與貪婪而剝削人民。若真正關心國家與人民，就不必爭權；無論哪一方勝出都一樣，甚至應支持獲勝的政黨，使之促進人民福祉。佛陀也教導人們，政治領袖 —— 古代的皇帝與國王 —— 及政府扮演著重要角色。
惡劣的領袖與政府，也就是不道德之人，其行為會影響人民與自然，並導致旱災、饑荒、戰爭、疾病等危險。佛陀曾談到這些災難，人們卻不會相信他的話。這並不難理解；大多數人甚至不了解自己，更遑論理解、看見超出其知識範圍的事物。人類的知識十分有限。
觀察、思惟經濟與科學技術領域，也會發現一些經濟學家與科學家造成的問題。主要問題是不具持續性的經濟政策與科學發明；主要元兇則是渴愛、貪婪與過度放縱（taṇhā），再加上不能如實辨別事物的無明或癡心。這些是我們最大的敵人，是內在之敵；它們的破壞力勝過任何外敵，甚至勝過自然災害，而自然災害也由這些內敵所引發。
貪、瞋、癡 —— 包括邪見 —— 才是大規模毀滅性武器（WMD），而不是薩達姆・海珊、格達費、奧薩馬・賓・拉登或其他人。這些武器早已存在於我們內心，存在於每一個人身上。若要書寫自然、政治、經濟與科技的現況，這些領域都有許多問題；只要學習、觀察並思惟，便能看得十分清楚。
佛陀說，苦的根源是貪與渴愛；當然也包括瞋，二者猶如硬幣的兩面。再與邪見結合，便成為大規模毀滅性武器。然而，人類卻把它們當成最好的朋友，一生不斷滋養、發展。許多年前有一部好萊塢電影，名為《X 光眼人》（The Man with the X-ray Eyes），由雷・米蘭德主演；他在片中飾演一名科學家，研究一種能產生 X 光效果的化學液體。他發明成功後，把液體當作眼藥水用在自己身上，所得結果令他欣喜萬分。
滴入藥水後，他能看見男女裸露的身體。起初，在欲與渴愛驅使下，他對此十分高興；但長期使用使他像吸毒者一樣出現問題，心也受到擾亂。使用一段時間後，他的眼睛開始退化；他不再看見裸女，而只能看見她們的骨骼，後來更只看見強光。這使他難以忍受，最後毀掉自己的眼睛。我們可以從中得到一些重要而寶貴的教訓：這名科學家的動機並不善。
同樣地，有些經濟政策、科學研究與發明也不善；它們造成的問題多於所解決的問題，因為其基礎是貪婪與自私。政治、經濟及科學技術領域存在許多嫉妒與貪婪；經濟上有保護主義，知識也不願共享。這些都是貪婪、自私的表現，導致國家之間的不信任、不和與種種問題。
貪婪從不帶來滿足與幸福；貪婪愈強，帶來的問題與痛苦愈多。它猶如氣球，不斷充氣便愈來愈大，一旦超過極限就會爆裂。我們可以看見人類的貪婪與渴愛對地球、社會及自然造成的影響。氣候變遷與氣溫上升如今已接近極限，所以我們看見許多自然災害。哈維颶風就是一個好例子；它於 2018 年發生在美國。此外，我們也聽聞、了解一些人類健康問題，與受化學物質污染的食物鏈，以及空氣、水等其他污染有關。
如今我們甚至聽見年僅十歲的女孩生子的消息。佛陀早在很久以前就曾提到這類事情，當時令人難以置信，如今卻成了現實。大致了解內心的貪、瞋、癡——無明——十分重要。喜歡某物，就會成為貪；不喜歡，便成為瞋，也就是厭惡。
因此，瞋也可以和貪歸在同一類來看。由於不知道行為的結果，我們便盲目行事；這就是無明或癡。貪與瞋都伴隨著癡，也就是無明。起初是無明導致貪或瞋；若一再順從，它便形成習慣，即使知道後果也無法停止。於是我們受貪或瞋牽引，明知後果仍繼續下去，正如染上毒癮的人。
佛陀曾以許多譬喻說明貪、渴愛與執取，其中一個譬喻是：一滴蜜落在極其鋒利的刀刃上。欲樂正是如此；若在強烈欲望驅使下，為享受悅受而去舔蜜，便會遭受大苦。因此，根律儀能為人類帶來和平與幸福；過度使用或放縱諸根，則會像火一樣焚燒我們。X 光眼人的故事提醒政治人物、經濟學家與科學家，應如何運用自己的權力與知識來利益人類。
15. Living in rectitude
__ Rectitude is quality or attitude that makes people behave honestly and virtuously. Here is living by the wholesome dhammas, the ten wholesome courses of action. Then kusala dhammas have already mentioned in the 9th blessing—well mastered disciplines. In the world, the best protection is one’s own wholesome dhammas. In the world, why all living beings are quite different from each other.
Please do not say about other types of living beings, even in humans themselves. Because of their views, thinkings, and actions are quite different. Not all of them have the same qualities and attitudes. herefore living beings are different because of the results of their different kammas. It is interesting to read and contemplate the Cūlā- Kammavibhaṅga Sutta (No.135), in the Majjima Nikāya.
__ In the CūlaKammavibhaṅga Sutta—The Shorter Analysis of Action; Subha, Todeyya’s son went to see the Buddha. He said to the Blessed One:
“Master Gotama, what is the reason, what is the cause, why baseness and excellence are seen along human beings, among the human race? For short-lived and long-lived people are to be seen, sickly and healthy, ugly and beautiful, uninfluential and influential, poor and rich, low-born and high-born, stupid and discerning people to be seen.”
The Buddha answered him: “Subha, beings are owners of their actions, born of their actions, related through their actions, and have their actions as their arbitrator. Action is what differentiate beings in terms of baseness and excellence.”
Subha did not understand the detailed meanings of them and requested the Buddha to explain in details. There is another discourse on kamma, the Mahākamma-vibhȧnga Sutta(No.136). Kamma and its results are difficult to foresee. The workings of kamma are strange and surprising.
__ Therefore the law of action (kamma) is very important for living beings, especially for a human.
Law of cause and effect covers all types and kinds of living beings. The man understands it and living accordingly with the wholesome dhammas will become a good person with the wholesome life. This is the way of protecting oneself and others. Then, human existence is beneficial and fruitful. Even, we can say education on law of action is the basic education for man. In the Dīgha Nikāya—Long Discourses of the Buddha, There is a discourse called Lakkhana Sutta (Sutta No. 30)—Physical Marks of a Great man.
There, the Buddha mentioned the 32 bodily marks of a great man. Only two persons could have it; a Buddha and a Universal Monarch. But these marks on a Buddha were more clear and distinct than the other. These marks on the Buddha came from the results of meritorious deeds previously cultivated by the bodhisatta for many lives. These acts were the ten paramis—perfections. Here, I will mention the first and second marks only, which were connecting the actions (causes) and the results (effects).
The first mark: the lowest part of the feet were full and leveled without any depression. Therefore the Buddha’s footprint was appearing full and completed on the ground. This mark appeared on the body because the bodhisatta cultivated wholesome meritorious deeds with firmness and confidence. Kept his words (never broke the promises), never gave up and in low spirit. Completed with this mark no internal and external enemies (kilesa and beings) and dangers could make him trembled. It gave him the stable results and respected by beings. He had stable sīla, samādhi, and paññā.
The second mark: the Buddha had the wheel symbols on both of the lowest part of the feet. In his many past lives, the bodhisatta was giving himself for the happiness of others. And helping to dispel others’ fear and dangers. While he was performing dāna and enriching with other things. As an example, when he was offering a building together with other things such as bed, chairs, table, etc. He was doing every dāna always in this way. Because of this meritorious deed acquired these marks.
With this mark and the result was, the Buddha had human followers of 4 types—bhikkhus, bhikkhunis, laymen and laywomen and other beings—deities, divines (brahma gods), asuras, etc.
__ Here my emphasis is not for the physical characteristics. The emphasis is on the importance of human’s thinking, verbal and physical actions which affect the physical world internally and externally. These things were already mentioned by the Buddha over 2500 years ago. Nowadays scientists also confirm it by experiments and research. E.g., they played different kinds of music to the flower plants and observed its changes. The most well-known research for many years was by a Japanese scientist.
He is also using different kinds of music, sounds, visual images, letters and words which have good meanings and bad meanings, etc. with water. Later he observed the changes of water crystals under the powerful microscope. The water crystals were changing accordingly with different sounds and visual images. Wholesome sounds and images created beautiful water crystals. The unwholesome ones created ugly, broken, distorted water crystals which were difficult to see.
__ There was a remarkable documentary film about a Chinese man in the N.E of China. A middle-aged man from a village in Liao Ning province was craving for snake meat. He killed them and ate them for some years, maybe also in a very cruel way. One day his body was starting to show illness. His body skin was very itchy and painful. He had to scratch it unbearably all the times. And later he became well known with a nick-name as a snake man.
The news spread to the city, and a group of Buddhists came to see him. They arranged a special ceremony for him to ask forgiveness to the snakes he had harmed and killed. And then they were surrounding and chanting sutras and mantras for him, especially “The Sutra of Earth Store Bodhisattava”. They performed it for many hours. The Buddhist group did the same ceremony 3 times separately for a few months.
Surprisingly his miserable illness was cured, and the skin color went back to normal, bright, and yellow skin. Before it was dark grey, dry, and ugly.
__ There was also another amazing documentary film experiment with insects. This was done in Yun-nan Province in Southern China. A farm grower of fruits and vegetables made an experiment liked this. He did not use pesticides and fertilizers in his orchards and vegetable plots. Because he knew the outcomes of these chemicals which harmed humans, animals, insects, and nature. He used only organic farming, but how he protected them from the insects. He was a Buddhist and had strong confidence in the wholesomeness of the mind, good-will, compassion, appreciative joy, and a good heart.
So, he arranged a small piece of land with some fruit trees for the insects to eat. Close by not far from it there was a larger plot of land with fruit trees for sale. The vegetable plots were also arranged in this way. He hung letter cards on fruit trees and vegetable plots to invite the insects to eat and requested them not to disturb the others. Surprisingly it worked; the insects could feel it and not disturb the other fruit trees and vegetable plots, for human consumption. They left it for the human consumption untouched.
__ It seems to me nowadays with the development of science & technology; some scientists made researches and experiments on the mind and its power. They had some knowledge of it and wrote some books about them. Therefore human views, thinkings, verbal and physical actions affect the physical world and nature internally and externally, which I had already mentioned above. As a human being physical appearance is also important. Who will marry an elephant man or woman? (Referred to the Elephant Man, the movie. This was a true story & there was a book on it. The elephant man’s mother was a beautiful woman. So nothing to do with genetic, the kammic result of his past life).
Who will use them in the five stars hotel and restaurant? These are individual matters. For the larger scale effect, it is more important. Connection with societies, the human race, nature, and the mother Earth; it becomes very important. It becomes about human survival. The Earth is becoming more and more polluted, rising temperature (e.g. 50°C in the middle east), ice melting in the north pole, strong hurricanes (e.g. Katrina, Harvey, etc. in U.S.), many typhoons in Asia (e.g. mostly in the Philippines), heavy rains, floods, landslides, forest fires, etc.
__ Even animals and insects are sensitive to nature and aware of the dangers. But human beings are not, even they do not know about themselves. Scientists make a lot of researches and experiments on the external world, but they do not know their minds. Their minds are closer to them than any other things, more than their wives and children. They were born with it, living with it and die with it. Nearly all human problems come from it, but they do not know themselves.
This is ignorance (avijjā). The natural sufferings of birth, aging, and death we cannot escape. The others are humans made, and we can prevent and escape from it. We need to follow the Buddha’s wisdom and his teachings. By following the Buddha’s wisdom, we can prevent and solve a lot of human-made problems and sufferings. We cannot find anyone on the Earth who will know about human beings are better than Buddha.
After his enlightenment, he talked about them for 45 years all the times. If we know and understand the Buddha’s teachings, then we can live our life by the wholesome dhamma. This way of life is living in rectitude and righteousness. This way of life is benefitting oneself and others, also it protecting oneself and others. And after death, no-one will become a naked person (empty person). This is a real blessing.
The Buddha declared it very clear that anyone who practiced the Dhamma; and it would protect him. The Dhamma here was wholesome dhamma-the positive ones and not the unwholesome dhamma, which is the negative one. Still, it comes back to the law of action—cause and effect. Therefore, someone is practicing Dhamma at least has three results.
(1) You look after and protect yourself from dangers.
(2) It can bring you happiness.
(3) After death will not fall into painful existences.
__ This was Dhammapala Jataka. In ancient time, Kasi Country had a village named Dhammapala. The bodhisatta was also called Dhammapala and the son of the village headman. He went to Taxila for education. His teacher’s son suddenly died at a very young age. Therefore the family members and the students there were suffered from sorrow, pain, and grief. Dhammapala saw this event and became very surprised about it.
Because it was not the time for death at this very young age, in his village. He had never been seen and heard them before. So, he and the other students were in arguing about this matter. This case arrived at his teacher, and he questioned him. Dhammapala said that in his village nobody died at a young age. All lived up to the full life span. The teacher was very curious about it and decided to make an inquiry in this village.
So, he took some animal bones with him to the Dhammapala village, and met Dhammapala’s father, informed to him that his son died unexpectedly. By hearing it, the people were laughing. Then, the teacher took the animal bones out and showed them for evidence. They instantly responded that it would be the bones of an animal and it not belonged to Dhammapala. The teacher asked them why they did not believe it and the reasons for long life and long living. The reasons or causes were:
(1) They approached the wise, holy men and teachers
(2) They listened to their teachings.
Any ascetic and teacher came to their village and taught them; they would only take what was good and following it. If something were not good, they did not take it and not criticize them. From these 2 points, we know that these people were mature. These two factors are similar to the first and second factors of practice leading to stream entry. These are:
(1)Association with people of integrity
(2) Listening to the true Dhamma.
Let us observe nowadays, mans, and societies. Do they have the standards and intelligence like Dhammapala villagers or what the Buddha wanted them to be? Most people approach unwise, ignoble men, and polluted matters or media. What did they learn from these men and stuff? They learnt the wrong views, sex, violence, greed, selfishness, hate, ingratitude, exploitation, meanness, etc. So most human beings become more and more deluded, and many problems and disasters arise internally and externally.
(3) The Dhammapala villagers were observing the five precepts very well and practiced accordingly.
(4) They performed generosity as much as they could. They took joy and interest in these performances before, during, and after. This was the proper way of doing merits and also taught by the Buddha.
(5) The villagers were living together in harmony, friendliness, and helping each other.
Therefore it was a peaceful and happy society. These qualities are now very rare in societies, even in family life.
In the past, around a small area, people were known to each other very well. Our neighbors were like family members and helping each other. Nowadays, these things are changing dramatically. Living next door and do not know each other. Regarding others with suspicion and no feelings of security. If we observe and ontemplate these five factors and will found that these were had a connection to each other, they are leading to peace, harmony, long life, and happiness.
In the Sakka-pañhā Sutta-Sakka’s Questions (No. 21, Majjima Nikāya), Sakka the deva-king asked the Buddha as follow: All living beings (here men) wanted to be free from hostility, violence, rivalry, ill-will, free from those who were hostile. These were also meant; long life, healthiness, and happiness. But the beings were not fulfilling these wishes. What were the reasons behind that?
The Buddha answered to this was; beings were fettered with envy, stinginess, and avarice (selfishness), which was why they lived in hostility, violence, rivalry, ill-will and with those who were hostile. These two unwholesome mental states are interesting. It represents lobha and dosa—greed and hate. If we observe and contemplate today world situations, these unwholesome things and matters are happening up to the international levels.
In some countries political parties are fighting each other for power and using many dirty tricks, even some superpowers are in this group. They were exploiting the citizens just for their power and greed. If they concern for the country and people no need to fight for power, whoever wins is the same, even have to support the winning party for the welfare of the people. The Buddha also taught people on the important role of political leaders (in ancient time were emperors and kings) and governments.
Bad leaders and governments (i.e., immoral people), their behaviors and acts affect the citizens and nature and leading to dangers, such as drought, famine, wars, and diseases, etc. Regarding these disasters, even the Buddha said that people would not believe him what he had said. This point was not difficult to understand. Even most human beings do not understand themselves. To understand and see these things which are not within their knowledge. Human knowledge is very limited.
__ If we observe and contemplate the provinces of economics and sciences/technologies, there are also problems created by some economists and scientists. The main problems are unsustainable economic policies and scientific inventions. The main culprit is craving, greed, over-indulgence (tanhā) with ignorance or deluded mind, which cannot discern things. These are our greatest enemies, the inner ones. More destructive than any external one, even than natural disasters which are also caused by these enemies.
Greed, hatred, and delusion (wrong views) are the weapons of mass destruction (WMD), and not Sadan Hussein or Kadatfi or Osamabin Ladin or other people. They are already inside us or in each one of us. If writing about the current situation on nature, politics, economics and science and technology, and there are a lot of problems in these provinces. If we study, observe and contemplate and can see them very clear. The Buddha said that the source of suffering was greed & craving (It including hatred for sure, both as the two sides of a coin). Combine with wrong views, and it becomes WMD. But humans take them as their best friends. They are nourishing and developing them in their whole lives.
__ Many years ago, there was a Hollywood movie called “The Man with the X-rayed eyes.” The actor was Ray Milland, who was a scientist in it. He was researching a chemical liquid which could be used as the X-ray. After he had found it and used it on himself. He was using it as an eye-drop. What he found out was made him happy and a lot of joy.
He could see men and women naked bodies after using some drops. At the beginning, with desire and craving, he was happy with it. In the long run, it caused a problem and distraction like a drug addict. After sometimes, by using the x-ray eye drops, his eyes were starting showing the signs of degeneration. He could not see naked women anymore and instead of their skeletons. And then later he only saw the bright light. This made him unbearable and ended up destroying his own eyes. There are some important and valuable lessons we can gain from it. The scientist’s motivation was not good.
In the same way some economic policies and scientific researches and inventions were not good. It brought up more problems than solved the problems because these were based on greed and selfishness. There is a lot of envy and avarice going an in politics, economics, and knowledge on science and technology. There is also protectionism on economics and sharing of knowledges. These are the signs of greed & selfishness, which lead to distrust & disharmony among countries, and problems.
Greed never brings satisfaction and happiness. If greed is greater and greater, it brings more problems and sufferings. It is like a balloon if put in more and more air and it bigger and bigger. With over limit and then it explodes.
We can see the effects of human greed and craving on earth, in societies and nature. Climate changes and the temperature rising is now close to the limits. Therefore we saw a lot of natural disasters. Hurricane Harvey was a very good example (i.e., happened in America in 2018). And then, we heard and knew some human health problems connecting with food chains which were polluted by chemicals and other pollutions (i.e., air, water, etc.).
Now even we heard some news about young girls as young as ten years old had childbirths. Even these kinds of things mentioned by the Buddha a long time ago and difficult to believe it. Now it comes true. It is important to know roughly about our inner enemies of greed, hatred, and delusion (ignorance). If we like something, then it becomes greed and do not like it and becomes hatred (aversion).
So hatred can be grouped into greed. We do things blindly because we do not know the outcomes of it. This is ignorance or delusion. Greed and hatred go with delusion(ignorance). In the beginning, ignorance is leading to greed or hatred. If we used to it and it becomes a habit, and even knowing the outcome, we cannot stop it. Then we are led by greed or hatred; even we know the outcomes, as an example, someone addicted to drugs.
The Buddha gave a simile (there are many) for greed, craving, and clinging as a drop of honey on the edge of a very sharp razor blade. Sensual pleasures are like this. If we are with a very strong desire to enjoy the pleasant feeling and licking the honey, then we will encounter great suffering. Therefore restraint of the senses brings peace and happiness to the human race. Overusing it or indulgence with it will burn us like fire. The story of the man with the x-rayed eyes reminded politicians, economists, and scientists how to use their powers and knowledge for the human race.
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Nalorakk
- 文章: 587
- 註冊時間: 2017-03-03, 08:00
16. 援助親族 ｜ Assistance to one’s relatives
義註把親族解釋為母系或父系上溯七代以內的親屬。當他們遭受財產損失或罹患疾病而前來求助時，應以物品、衣服、金錢、糧食及其他生活必需品援助他們。（即使他們沒有前來求助，只要我們知道其困境，也應伸出援手。）這項吉祥也與布施相連，所得果報與布施相同，能在今生與來世帶來吉祥。
《小部》的第十五部典籍是〈行藏〉。其中收錄若干與菩薩修習十波羅蜜有關的本生故事，說明菩薩如何為世間、親族與自己的福祉培育波羅蜜。因此，援助親族是其中一種行(cariyā）。這項帶來護佑的吉祥，與慈(mettā）和悲(karuṇā）有關。
如今，人類十分缺乏這些高尚品格，對同類與動物似乎變得更加殘忍、暴力。即使在亞洲文化中，我們也愈來愈常看見、聽聞子女忘恩、不孝父母的故事。
由於缺乏慈悲，援助自己的親族也可能變得困難。奉養父母、照顧妻兒，以及援助親族與其他人（朋友和陌生人），都包含在三種行(cariyā）之中。
因此，這些修行對自己與他人都是真正的吉祥。此處所說的援助親族，不只限於有血緣關係者，也包括自己的同胞與國家。許多本生故事都談到這些要點，以下只思惟其中兩則。
1. 菩薩烏鴉的故事
有一次，菩薩投生為烏鴉之王。一天，城裡有一隻烏鴉在一名婆羅門頭上排糞；這名婆羅門是國王的老師，因而十分憤怒，對整個烏鴉族群懷恨在心。不幸的是，國王的象群這時染上疾病，國王便與婆羅門老師商議。婆羅門對烏鴉懷有強烈惡意，想要報復，於是告訴國王，有一種藥能治好大象，那就是烏鴉體內的油脂。國王因而下令捕殺烏鴉取脂。
許多烏鴉因此遭殺，數目愈來愈少。最後，烏鴉王菩薩再也不能坐視不理，便前去拜見國王，向他說明烏鴉體內根本沒有油脂；因為烏鴉總是保持警覺，一生處於恐懼與危險之中。我們年少時曾吃過烏鴉肉，當時卻從未注意到烏鴉體內沒有油脂這一點。
牠們體內連肉和汁液也不多，十分瘦削乾枯。那時到處都有許多烏鴉；城裡的烏鴉非常吵鬧，為爭食彼此追逐、打鬥。在屋後與廚房周圍，常可看見牠們搜尋、偷取食物。
如今，我們已看不到牠們（指緬甸）；牠們似乎已從城市消失。原因之一可能是遭人毒害。現在，人類也以殺蟲劑、其他化學物質與污染物毒害同類，面臨相同命運。這些都是貪婪與自私的結果。《經集》中有一篇談欲樂的〈欲經〉。
佛陀以若干譬喻說明欲樂，其中一個是：一隻鳥——烏鴉、禿鷹或鷹等——口銜一塊肉，此處以肉代表欲樂；其他鳥緊追在後，想奪取那塊肉，便不斷以鳥喙攻擊牠。牠若不放下肉，攻擊永遠不會停止；牠若放下，另一隻鳥便叼走肉，其他鳥又轉而追逐、攻擊那隻鳥。
第一隻鳥放下肉後，便脫離痛苦。我們需要問：人類又如何？人們是否願意放下對欲樂的過度沉溺，以及對賺錢的過度渴求？這些終將導致地球毀滅。為了人類生存，我們應極其認真地思惟這些問題；若不如此，面對地球嚴重的氣候變遷，一切終將太遲。只為短暫易逝的快樂而付出這種代價，實在太大。
2. 一位高尚的領袖
這是一則本生故事，講述菩薩過去世成為名叫大猴(Mahākapi）的猴王，情節十分感人。恆河上游有一片森林，河岸附近長著一棵大芒果樹，結出十分美味的果實。菩薩囑咐群猴，絕不能讓伸向河面的枝條所結果實掉入水中；因為熟芒果若落入河裡，便會被水流帶到下游而為人發現。人們吃過果實後，會循河上溯找到這棵樹，使猴群陷入危險。不幸的是，一顆熟芒果曾被紅蟻遮住，所有猴子都沒有察覺；過了一段時間，果實落入河中，漂到人類居住之處。有人發現後獻給國王；芒果滋味極佳，使國王渴望得到更多。他便帶著一群人沿河上溯，尋找芒果樹。
最後，他們找到了它，吃了許多芒果，並在樹下休息睡覺。當他們睡著時，猴子來了，吃了水果。但有些猴子發出聲音，把他們吵醒了。然後他們看到猴子，試圖抓住它們。
猴子們只有一條逃生路，就是渡河到對岸；彼岸也有幾棵大樹。於是菩薩挺身而出。他選取芒果樹上一根最強韌、足夠長的藤蔓，以強大力量躍過河流到達彼岸，再從彼岸一棵樹上取下一根長度相近的藤蔓，躍回芒果樹。菩薩此時犯了一個錯誤：他忘了把繫在芒果樹上所需的長度算進去，而時間已不容重做。於是他把藤蔓一端綁在雙腿上，雙手緊握一根粗壯樹枝，以整個身體作橋。（菩薩總是聰明而有智慧；由此可見，智慧對生活各方面都很重要。只有聰明而沒有智慧，未必是好事。）
所有猴子踏著他的身體，藉藤蔓逃到對岸。但其中有一隻惡猴，是佛陀堂弟提婆達多的前世。牠在極久遠的過去便對菩薩懷有強烈怨恨，並一直把這份仇恨帶到菩薩的最後一世。牠懷著惡意，用力躍上菩薩背部，再越到對岸。菩薩的心臟因此破裂，卻仍以忍耐承受劇痛。
國王等人懷著驚奇與敬畏目睹此事，小心把菩薩從樹上抱下。菩薩教導國王應具足智慧、慈與悲，保護自己的人民，隨後逝世。國王把菩薩的頭帶回國內，包覆以金，作為紀念，時時提醒自己這件難忘之事。
現代也常聽聞動物 —— 其中有些是寵物 —— 拯救人命的故事。那麼，人類又如何？人的品格確實正在大幅改變，變得愈來愈自我中心、貪婪而自私。且不說普通人；某些政治領袖與政府，本有責任以愛、悲憫與關懷治理人民、增進人民福祉，卻有相當多的人 —— 比從前更多 —— 利用權力剝削人民、濫權貪腐。
最糟的是，有些權力狂甚至在本國及其他國家製造戰爭與動亂。這並不難理解，其中一項原因與獲利豐厚的軍火生意有關。一些超級大國以種種理由和藉口干涉他國，行為如同黑幫首領。因此，今日我們看見許多問題，包括難民危機、戰爭，以及世界多地的動盪。這則非凡故事中，菩薩為拯救同類而犧牲生命，一隻惡猴卻毀了他。
一切大問題都由小問題而來；由於人的無明或癡，最後演變成大問題，例如敘利亞戰爭。瞋恨是危害最大、最危險的不善心，會在今生製造人間地獄，死後也使人墮入地獄。中東有許多戰爭仍在進行，其中一些已持續數年；以色列人與巴勒斯坦人之間的仇恨，更延續了半個世紀以上。這顯示仇恨不能以仇恨止息，唯有愛、悲憫、寬恕與理解才能止息。以牙還牙的見解與政策，永遠不能帶來幸福、和平與和諧，只會帶來愈來愈多、永無止境的痛苦。這些都是地上的人間地獄。
16. Assistance to one’s relatives
__ In the Khuddaka Nikāya, the 15th text is Cariyā Pitaka. This text included some of the jataka stories connection with the practices of the bodhisatta on the ten perfections (paramis). How he developed his paramis for the welfare of the world, relatives, and himself. Therefore, assistance to one’s relatives is one of the cariyās. This protection with blessing is relating to love and compassion (metta and karuna).
Nowadays, men are quite weak in these noble qualities. It seems to be human becomes more cruel and violent to fellow human beings and animals. Even we have seen and heard more and more stories of children’s ingratitude to their parents, even in Asian Culture.
Therefore assistance to one’s relatives can be a difficult thing to do, because of lacking metta-karuna. Support for one’s parents, assistance to one’s wife and children, assistance to one’s relatives and others (friends and strangers) are in the three cariyās.
So these practices are a true blessing for oneself and others. Here assistance to one’s relatives is not only included with blood relationship, but also one own people and country. There were many jataka stories for these points. We only contemplate 2 of them.
(1) The Story of the Bodhisatta Crow:
__ One time the bodhisatta was born as the leader of crows. One day a crow in the city chat on the head of the brahman who was the king’s teacher. He was quite angry and had a grudge on the crow population. Unfortunately for the crows, the king’s elephants got the disease. So the king discussed this matter with the brahmȧn teacher. He had strong ill-will to the crows and wanted to revenge them. And then he told the king that there was a medicine which could cure the disease of the elephants. This was the body oil of the crows. Therefore the king ordered to kill the crows for oil.
So, many crows were killed and reduced the numbers of crows. At last, the bodhisatta crow could not neglect this matter anymore. The bodhisatta met the king and explained to him that crows never had oil in their bodies. The reason was that crows were always alert and living their lives with fear and dangers.
__ When we were young as boys, had been eaten crow meat before. But never thinking about this point as crows do not have oil in their body. Even their bodies do not have much meat and liquid inside them, skinny and dry. At that period there were a lot of crows everywhere. In cities, they were making a lot of noises. Chasing and fighting each other for foods and quite noisy. We could see them in the backyard of houses, around kitchens, searching, and stealing for foods.
Nowadays, we cannot see them anymore (i.e., in Burma). It seems they were extinct from the cities. One of the reasons may be poisoned by men. Now we are in the same fate as men poison men by pesticides, other chemicals, and other pollutants. These are the results of greed and selfishness. In the Sutta Nipāta, there was a discourse called Kāma Sutta—Sensual Pleasure.
The Buddha gave some similes for sensual pleasure/sensuality. One of them was a bird (crow, vulture, hawk-etc.) had a piece of meat (here represented sensuality), and other birds following behind him and tried to get this meat. So they attacked him with their beaks. If he did not drop it, then it would never end. If he dropped it, then another bird got it. Therefore the other birds followed this bird again to attack him for the meat.
But the first crow was free from suffering after he let go of the meat. We need to ask the following questions. What about human beings? Do they want to let go off their over-indulgence in sensual pleasure with over craving for making money which will lead to the destruction of the Earth? For human survival, we should contemplate these points very seriously. If not it will be too late, because of the severe climate changes on the Earth. The price of these is too much for a momentary, fleeting pleasure.
(2) A Noble Leader:
__ This was the story of a monkey king called Mahākappina from a Jataka story and a past life of the bodhisatta. It was a very touching story. At that time the bodhisatta was born as a monkey leader called Mahākappina. There was a forest upstream of the Ganges River. A big mango tree was at near the bank of the river. It had very delicious mangoes. Therefore the bodhisatta asked all the monkeys not let any mangoes fell into the water which grew out on any branch stretched out to the river. Because if any mango which was ripe and dropped into the river and carried downstream could eat by men. Then, men would follow their trace upstream and found them. It would be a danger for them.
Unlucky, once there was a ripe mango covered by red ants and all the monkeys not aware of it. After sometimes it dropped into the river and arrived at the human place. Someone found it and presented it to the king. The taste was very delicious that the king craved for it. He and a group of people followed the river upstream to find the mango tree.
At last, they found it and ate as much as they could. And then they slept under the tree for a rest. After they were in sleep, the monkeys came and ate the fruits. But some monkeys made that noises woke them up. And then they saw the monkeys and tried to catch them. There was only one way the monkeys could escape. That was crossing to the other bank of the river which side also had some big trees.
__ So the bodhisatta came in. He selected a strongest and long enough creeper on the mango tree; with his strong force jumped over the river to the other side. From the other side of a tree, he took nearly the same length of creeper jumped back to the mango tree. Here the bodhisatta made a mistake. He forgot to calculate for the length to bind the mango tree. There was not enough time to do it again. So he bound the end of the creeper on his two legs and with both hands holding to a very strong branch and using his whole body as a bridge.
All the monkeys trod on his body, with the help of the creeper and arrived on the other side. But there was an evil monkey who was the past life of Devadatta—the Buddha’s cousin. He had a strong grudge and hatred on the bodhisatta in a very long distant past which he carried along with him until the bodhisatta’s last life. With the evil intention and by force, he jumped on the bodhisatta’s back and crossed to the other shore. The bodhisatta heart was broken, and he bore the intense pain with patience.
The king and the others saw the incident with awe and in surprise. They tenderly took the bodhisatta down from the tree. And then, the bodhisatta taught the king to has discernment, love, compassion, to protect one’s people and passed away. The king took the bodhisatta’s head to his country, and it was plated with gold, kept it as a souvenir to remind him of this memorable event.
Even we heard some animals stories (some were pets) who saved human lives in modern days. What about human beings? It is true that human qualities are changing a lot. Men are becoming more and more self-centered, greedy, and selfish. Do not talk about common people. Some political leaders and governments, they have the duties to govern their people with love, sympathy, concern, and for their welfare. But we saw quite a lot of them (here means more than before) exploited the citizen for their powers, misusing their powers and corrupted. The worst thing was even some power mongers created wars and instability within one country and also to other countries.(These were not difficult to understand. One reason is connecting with the lucrative arms businesses)
Some superpowers they used many reasons and excuses to interfere with other countries and behaving like mafia bosses. Therefore now we have seen many problems, the refugee crisis, wars, and instability in many parts of the world.
__ In this remarkable story, we see the bodhisatta gave up his life to save his species. And an evil monkey who destroyed him. All the big problems were coming from the small ones. Because of man’s ignorance or delusion and it became a great problem (e.g., the Syrian War). Hatred is the most harmful and dangerous unwholesome mental state, which creates hells on the Earth and after death.
In the middle east, there are a lot of wars going on, and some are only a few years old. The hatred between Israel and Palestinian is more than a half-century old. That means hatred cannot overcome by hatred, only by love, compassion, forgiveness, and understanding. Tit-for-tat view and policy never bring happiness, peace, and harmony, only more and more misery and suffering, which will never end. These are human hells on Earth.
《小部》的第十五部典籍是〈行藏〉。其中收錄若干與菩薩修習十波羅蜜有關的本生故事，說明菩薩如何為世間、親族與自己的福祉培育波羅蜜。因此，援助親族是其中一種行(cariyā）。這項帶來護佑的吉祥，與慈(mettā）和悲(karuṇā）有關。
如今，人類十分缺乏這些高尚品格，對同類與動物似乎變得更加殘忍、暴力。即使在亞洲文化中，我們也愈來愈常看見、聽聞子女忘恩、不孝父母的故事。
由於缺乏慈悲，援助自己的親族也可能變得困難。奉養父母、照顧妻兒，以及援助親族與其他人（朋友和陌生人），都包含在三種行(cariyā）之中。
因此，這些修行對自己與他人都是真正的吉祥。此處所說的援助親族，不只限於有血緣關係者，也包括自己的同胞與國家。許多本生故事都談到這些要點，以下只思惟其中兩則。
1. 菩薩烏鴉的故事
有一次，菩薩投生為烏鴉之王。一天，城裡有一隻烏鴉在一名婆羅門頭上排糞；這名婆羅門是國王的老師，因而十分憤怒，對整個烏鴉族群懷恨在心。不幸的是，國王的象群這時染上疾病，國王便與婆羅門老師商議。婆羅門對烏鴉懷有強烈惡意，想要報復，於是告訴國王，有一種藥能治好大象，那就是烏鴉體內的油脂。國王因而下令捕殺烏鴉取脂。
許多烏鴉因此遭殺，數目愈來愈少。最後，烏鴉王菩薩再也不能坐視不理，便前去拜見國王，向他說明烏鴉體內根本沒有油脂；因為烏鴉總是保持警覺，一生處於恐懼與危險之中。我們年少時曾吃過烏鴉肉，當時卻從未注意到烏鴉體內沒有油脂這一點。
牠們體內連肉和汁液也不多，十分瘦削乾枯。那時到處都有許多烏鴉；城裡的烏鴉非常吵鬧，為爭食彼此追逐、打鬥。在屋後與廚房周圍，常可看見牠們搜尋、偷取食物。
如今，我們已看不到牠們（指緬甸）；牠們似乎已從城市消失。原因之一可能是遭人毒害。現在，人類也以殺蟲劑、其他化學物質與污染物毒害同類，面臨相同命運。這些都是貪婪與自私的結果。《經集》中有一篇談欲樂的〈欲經〉。
佛陀以若干譬喻說明欲樂，其中一個是：一隻鳥——烏鴉、禿鷹或鷹等——口銜一塊肉，此處以肉代表欲樂；其他鳥緊追在後，想奪取那塊肉，便不斷以鳥喙攻擊牠。牠若不放下肉，攻擊永遠不會停止；牠若放下，另一隻鳥便叼走肉，其他鳥又轉而追逐、攻擊那隻鳥。
第一隻鳥放下肉後，便脫離痛苦。我們需要問：人類又如何？人們是否願意放下對欲樂的過度沉溺，以及對賺錢的過度渴求？這些終將導致地球毀滅。為了人類生存，我們應極其認真地思惟這些問題；若不如此，面對地球嚴重的氣候變遷，一切終將太遲。只為短暫易逝的快樂而付出這種代價，實在太大。
2. 一位高尚的領袖
這是一則本生故事，講述菩薩過去世成為名叫大猴(Mahākapi）的猴王，情節十分感人。恆河上游有一片森林，河岸附近長著一棵大芒果樹，結出十分美味的果實。菩薩囑咐群猴，絕不能讓伸向河面的枝條所結果實掉入水中；因為熟芒果若落入河裡，便會被水流帶到下游而為人發現。人們吃過果實後，會循河上溯找到這棵樹，使猴群陷入危險。不幸的是，一顆熟芒果曾被紅蟻遮住，所有猴子都沒有察覺；過了一段時間，果實落入河中，漂到人類居住之處。有人發現後獻給國王；芒果滋味極佳，使國王渴望得到更多。他便帶著一群人沿河上溯，尋找芒果樹。
最後，他們找到了它，吃了許多芒果，並在樹下休息睡覺。當他們睡著時，猴子來了，吃了水果。但有些猴子發出聲音，把他們吵醒了。然後他們看到猴子，試圖抓住它們。
猴子們只有一條逃生路，就是渡河到對岸；彼岸也有幾棵大樹。於是菩薩挺身而出。他選取芒果樹上一根最強韌、足夠長的藤蔓，以強大力量躍過河流到達彼岸，再從彼岸一棵樹上取下一根長度相近的藤蔓，躍回芒果樹。菩薩此時犯了一個錯誤：他忘了把繫在芒果樹上所需的長度算進去，而時間已不容重做。於是他把藤蔓一端綁在雙腿上，雙手緊握一根粗壯樹枝，以整個身體作橋。（菩薩總是聰明而有智慧；由此可見，智慧對生活各方面都很重要。只有聰明而沒有智慧，未必是好事。）
所有猴子踏著他的身體，藉藤蔓逃到對岸。但其中有一隻惡猴，是佛陀堂弟提婆達多的前世。牠在極久遠的過去便對菩薩懷有強烈怨恨，並一直把這份仇恨帶到菩薩的最後一世。牠懷著惡意，用力躍上菩薩背部，再越到對岸。菩薩的心臟因此破裂，卻仍以忍耐承受劇痛。
國王等人懷著驚奇與敬畏目睹此事，小心把菩薩從樹上抱下。菩薩教導國王應具足智慧、慈與悲，保護自己的人民，隨後逝世。國王把菩薩的頭帶回國內，包覆以金，作為紀念，時時提醒自己這件難忘之事。
現代也常聽聞動物 —— 其中有些是寵物 —— 拯救人命的故事。那麼，人類又如何？人的品格確實正在大幅改變，變得愈來愈自我中心、貪婪而自私。且不說普通人；某些政治領袖與政府，本有責任以愛、悲憫與關懷治理人民、增進人民福祉，卻有相當多的人 —— 比從前更多 —— 利用權力剝削人民、濫權貪腐。
最糟的是，有些權力狂甚至在本國及其他國家製造戰爭與動亂。這並不難理解，其中一項原因與獲利豐厚的軍火生意有關。一些超級大國以種種理由和藉口干涉他國，行為如同黑幫首領。因此，今日我們看見許多問題，包括難民危機、戰爭，以及世界多地的動盪。這則非凡故事中，菩薩為拯救同類而犧牲生命，一隻惡猴卻毀了他。
一切大問題都由小問題而來；由於人的無明或癡，最後演變成大問題，例如敘利亞戰爭。瞋恨是危害最大、最危險的不善心，會在今生製造人間地獄，死後也使人墮入地獄。中東有許多戰爭仍在進行，其中一些已持續數年；以色列人與巴勒斯坦人之間的仇恨，更延續了半個世紀以上。這顯示仇恨不能以仇恨止息，唯有愛、悲憫、寬恕與理解才能止息。以牙還牙的見解與政策，永遠不能帶來幸福、和平與和諧，只會帶來愈來愈多、永無止境的痛苦。這些都是地上的人間地獄。
16. Assistance to one’s relatives
__ In the Khuddaka Nikāya, the 15th text is Cariyā Pitaka. This text included some of the jataka stories connection with the practices of the bodhisatta on the ten perfections (paramis). How he developed his paramis for the welfare of the world, relatives, and himself. Therefore, assistance to one’s relatives is one of the cariyās. This protection with blessing is relating to love and compassion (metta and karuna).
Nowadays, men are quite weak in these noble qualities. It seems to be human becomes more cruel and violent to fellow human beings and animals. Even we have seen and heard more and more stories of children’s ingratitude to their parents, even in Asian Culture.
Therefore assistance to one’s relatives can be a difficult thing to do, because of lacking metta-karuna. Support for one’s parents, assistance to one’s wife and children, assistance to one’s relatives and others (friends and strangers) are in the three cariyās.
So these practices are a true blessing for oneself and others. Here assistance to one’s relatives is not only included with blood relationship, but also one own people and country. There were many jataka stories for these points. We only contemplate 2 of them.
(1) The Story of the Bodhisatta Crow:
__ One time the bodhisatta was born as the leader of crows. One day a crow in the city chat on the head of the brahman who was the king’s teacher. He was quite angry and had a grudge on the crow population. Unfortunately for the crows, the king’s elephants got the disease. So the king discussed this matter with the brahmȧn teacher. He had strong ill-will to the crows and wanted to revenge them. And then he told the king that there was a medicine which could cure the disease of the elephants. This was the body oil of the crows. Therefore the king ordered to kill the crows for oil.
So, many crows were killed and reduced the numbers of crows. At last, the bodhisatta crow could not neglect this matter anymore. The bodhisatta met the king and explained to him that crows never had oil in their bodies. The reason was that crows were always alert and living their lives with fear and dangers.
__ When we were young as boys, had been eaten crow meat before. But never thinking about this point as crows do not have oil in their body. Even their bodies do not have much meat and liquid inside them, skinny and dry. At that period there were a lot of crows everywhere. In cities, they were making a lot of noises. Chasing and fighting each other for foods and quite noisy. We could see them in the backyard of houses, around kitchens, searching, and stealing for foods.
Nowadays, we cannot see them anymore (i.e., in Burma). It seems they were extinct from the cities. One of the reasons may be poisoned by men. Now we are in the same fate as men poison men by pesticides, other chemicals, and other pollutants. These are the results of greed and selfishness. In the Sutta Nipāta, there was a discourse called Kāma Sutta—Sensual Pleasure.
The Buddha gave some similes for sensual pleasure/sensuality. One of them was a bird (crow, vulture, hawk-etc.) had a piece of meat (here represented sensuality), and other birds following behind him and tried to get this meat. So they attacked him with their beaks. If he did not drop it, then it would never end. If he dropped it, then another bird got it. Therefore the other birds followed this bird again to attack him for the meat.
But the first crow was free from suffering after he let go of the meat. We need to ask the following questions. What about human beings? Do they want to let go off their over-indulgence in sensual pleasure with over craving for making money which will lead to the destruction of the Earth? For human survival, we should contemplate these points very seriously. If not it will be too late, because of the severe climate changes on the Earth. The price of these is too much for a momentary, fleeting pleasure.
(2) A Noble Leader:
__ This was the story of a monkey king called Mahākappina from a Jataka story and a past life of the bodhisatta. It was a very touching story. At that time the bodhisatta was born as a monkey leader called Mahākappina. There was a forest upstream of the Ganges River. A big mango tree was at near the bank of the river. It had very delicious mangoes. Therefore the bodhisatta asked all the monkeys not let any mangoes fell into the water which grew out on any branch stretched out to the river. Because if any mango which was ripe and dropped into the river and carried downstream could eat by men. Then, men would follow their trace upstream and found them. It would be a danger for them.
Unlucky, once there was a ripe mango covered by red ants and all the monkeys not aware of it. After sometimes it dropped into the river and arrived at the human place. Someone found it and presented it to the king. The taste was very delicious that the king craved for it. He and a group of people followed the river upstream to find the mango tree.
At last, they found it and ate as much as they could. And then they slept under the tree for a rest. After they were in sleep, the monkeys came and ate the fruits. But some monkeys made that noises woke them up. And then they saw the monkeys and tried to catch them. There was only one way the monkeys could escape. That was crossing to the other bank of the river which side also had some big trees.
__ So the bodhisatta came in. He selected a strongest and long enough creeper on the mango tree; with his strong force jumped over the river to the other side. From the other side of a tree, he took nearly the same length of creeper jumped back to the mango tree. Here the bodhisatta made a mistake. He forgot to calculate for the length to bind the mango tree. There was not enough time to do it again. So he bound the end of the creeper on his two legs and with both hands holding to a very strong branch and using his whole body as a bridge.
All the monkeys trod on his body, with the help of the creeper and arrived on the other side. But there was an evil monkey who was the past life of Devadatta—the Buddha’s cousin. He had a strong grudge and hatred on the bodhisatta in a very long distant past which he carried along with him until the bodhisatta’s last life. With the evil intention and by force, he jumped on the bodhisatta’s back and crossed to the other shore. The bodhisatta heart was broken, and he bore the intense pain with patience.
The king and the others saw the incident with awe and in surprise. They tenderly took the bodhisatta down from the tree. And then, the bodhisatta taught the king to has discernment, love, compassion, to protect one’s people and passed away. The king took the bodhisatta’s head to his country, and it was plated with gold, kept it as a souvenir to remind him of this memorable event.
Even we heard some animals stories (some were pets) who saved human lives in modern days. What about human beings? It is true that human qualities are changing a lot. Men are becoming more and more self-centered, greedy, and selfish. Do not talk about common people. Some political leaders and governments, they have the duties to govern their people with love, sympathy, concern, and for their welfare. But we saw quite a lot of them (here means more than before) exploited the citizen for their powers, misusing their powers and corrupted. The worst thing was even some power mongers created wars and instability within one country and also to other countries.(These were not difficult to understand. One reason is connecting with the lucrative arms businesses)
Some superpowers they used many reasons and excuses to interfere with other countries and behaving like mafia bosses. Therefore now we have seen many problems, the refugee crisis, wars, and instability in many parts of the world.
__ In this remarkable story, we see the bodhisatta gave up his life to save his species. And an evil monkey who destroyed him. All the big problems were coming from the small ones. Because of man’s ignorance or delusion and it became a great problem (e.g., the Syrian War). Hatred is the most harmful and dangerous unwholesome mental state, which creates hells on the Earth and after death.
In the middle east, there are a lot of wars going on, and some are only a few years old. The hatred between Israel and Palestinian is more than a half-century old. That means hatred cannot overcome by hatred, only by love, compassion, forgiveness, and understanding. Tit-for-tat view and policy never bring happiness, peace, and harmony, only more and more misery and suffering, which will never end. These are human hells on Earth.
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Nalorakk
- 文章: 587
- 註冊時間: 2017-03-03, 08:00
17. 無可指責的行為 ｜ Deeds that are blameless
義註把無可指責的行為解釋為與身、語、意有關的善行，並舉出若干例子，如受持八戒、服務他人、興建公園、建造橋梁；許多社會服務也可包含在內。善行即 "caraṇa"；因此，它包括戒、福德及一切善法。
《教誡波羅提木叉》（對出家人的根本教誡，也可適用於在家人）所列的第一組法是：「諸惡莫作，眾善奉行，自淨其意，是諸佛教。」《法句經》第183偈其中「諸惡莫作」與「眾善奉行」，就是無可指責的行為，也是增上心的基礎。
無可指責的行為很多，從小善到大善都有，因此這是一個十分廣泛的課題。一般而言，凡為他人利益與福祉所作的善行，都可包括在內；人人都做得到。它必須從家庭生活開始，再逐步擴展至社會、國家與國際層面。
每一種善行都必須從年幼時的家庭生活開始，因此家庭教育是一切其他善行得以發展、生起的基礎。所有善行都建立在倫理與道德的價值和準則上；唯有善因才會產生善果。人類絕不應忘記這項自然法則，而應終身銘記。對因果與業之法則具有信心，是所有人的基本原則。
身為人，必須知道什麼應做、什麼不應做。這看似簡單，許多人卻仍不相信，或不認真看待。無可指責的行為涵攝於 "caraṇa" —— 良好之行。世尊（佛陀）的九種德號之一是「明行足」(vijjā-caraṇa-sampanna)，即明與行具足。
佛陀的這項第三德號包含三類法：戒、定、慧。戒與定攝於行(caraṇa)，慧則攝於明(vijjā)。所作之事應利益他人，也利益自己；佛陀多生作菩薩時，就是最好的榜樣。相信業法則的人會守戒，不傷害自己與他人。
沒有戒便無法培育定；沒有戒，眾生會繼續流轉，或墮入苦界。行有兩種：一般之行，以及與波羅蜜相關之行；明也同樣可分為兩種。行波羅蜜包括布施、持戒與修定；明波羅蜜包括聽聞、研習與弘傳蘊、處、界等空性法，以觀智觀照，並教導他人。過去能夠值遇佛法的人，都曾圓滿這兩種波羅蜜。
因此，後來再度值遇佛法時，他們便能證悟道果，例如舍利弗尊者、大目犍連尊者、差摩長老尼、蓮華色長老尼，在家男弟子給孤獨長者與質多居士，以及在家女弟子毘舍佉與鬱多羅等。有些人只有行波羅蜜而缺少明，後來即使值遇佛法、經常聽聞教導，也不能證悟道果，例如拘薩羅國波斯匿王與摩利迦王后等。
有些人只有明波羅蜜，卻沒有捨、戒、禪修等行波羅蜜。例如迦葉佛時期有一位著名的博學比丘迦毘羅；他死後墮入地獄，在喬達摩佛時期則投生為口中惡臭的大金魚。我也遇過這類在家佛教徒：他們對善行不感興趣，只對禪修有興趣。起初十分認真，日久之後信(saddhā)便逐漸衰退，猶如稻草之火，燃得快，熄得也快。
如今，很難找到行與明兼具的人；在我看來，兩者皆缺的人愈來愈多。人們變得愈來愈貪婪、自私，六根門也被受污染的媒體佔據。信(saddhā)是培育善行的重要因素，能導向善趣，帶來美好生活與福報。行波羅蜜(caraṇa-pāramī)與信，能帶來生為國王、領袖、富人等上層人士的果報。慧(paññā)則是培育明(vijjā)的重要因素，能使人理解並具備深厚知識，成為教師、賢者與聖者。因此，每位佛教徒都應培育行與明這兩項品格。
那麼，一般的善行又如何？它們對人同樣十分重要。為了使人類擁有幸福、和平與和諧，每個人都必須遵循、實踐並培育善行；這應從家庭層面開始，再擴展至社會與國際層面。要實現這項願望與目標，人類必須奠定基本條件，也就是道德價值、準則與教育。只要觀察、研究今日世界各地的社會與國際情勢，便會明白這些基本條件極其重要而不可或缺。
我曾看過一部紀錄片，內容涉及社會中的人類問題、環境污染，以及人類行為所造成的一些自然災害。以下只作概略敘述。其中一幕是一對父子玩一種有趣的遊戲——至少父親如此看待。他們輪流搧對方耳光。兒子大約只有四、五歲；小男孩打得很用力，有時看見父親揉著臉，卻仍然在笑。這就是父親教導兒子成為好人的方式嗎？現在他只是用手打你，將來卻可能拿刀刺你。
現在人們不教導孩子尊敬父母、感恩父母，反而以相反的方式教養他們。世界各地有些人高喊民主、平等與人權；人類是否正確、適當而明智地運用它們？這些良好價值都必須用在正確之處與善法之上。若錯誤而不當地運用，民主就會變成「瘋狂民主」(demo-crazy)，平等與人權也會淪為放縱的藉口；世界各地目前的情形正是如此。
否則，社會與世界便會陷入混亂。另有一幕發生在中國：一位父親用攝影機拍攝自己的兩個孩子，一名五歲男孩和一名十歲女孩。他在拍什麼呢？他不斷催促、鼓勵，並為他們助威，要兩人互相打鬥。兩個孩子的體形與力氣相差很大；男孩每次被打倒在地後，女孩便用力踢他、踩踏他的身體。
過了一會兒，那名男子的姑母走到院子查看發生了什麼事。這位老婦人一句話也沒說，便回到屋內。父親叫男孩站起來繼續打；男孩每次挨打哭泣，父親都在發笑。從女孩的眼神與表情，可以看出她性情殘酷；若沒有善的教育，她的未來將毫無希望。
這段影片從何而來？可以確定，是那名父親將它放上網路的。
它也曾在中國的電視新聞中播出。難道他想把自己的孩子訓練成罪犯與恐怖分子嗎？為什麼世界各地會有那麼多暴力、恐怖活動與戰爭？人對人尚且如此殘酷、暴力，更不用說人類對待動物的方式，甚至可能更加惡劣。有些影片片段便呈現了人類如何對待動物。
人類殘酷對待動物的情形令人震驚、難以置信，猶如地獄景象。人們為滿足欲樂，為取得肉、皮與毛皮而殺害動物；有時殺戮的方式就像在地獄中折磨動物，例如從活著的動物身上剝下毛皮等。即使談起這些事也令人不忍。從魚翅、海豚肉與鯨肉等產業，便可看到人類對動物所作的一部分行為；海水因此被鮮血染紅。
這些商人與工人正在人間製造地獄，也使自己未來投生地獄。有些人為了金錢，什麼難以想像的惡事都做得出來。他們為了片刻即逝的快樂而傷害自己與他人，實在愚蠢。此外，人類也無法逃避由人所造成的危險，例如空氣、水、土地與食物中毒，以及其他許多污染。這一切都造成健康、生命安全與生存方面的問題。
社會中也有性方面的問題。我們曾從新聞中聽聞年僅十歲的女孩懷孕；年幼男女之間也有同性戀現象，更不用說青少年與成年人。為什麼這類性方面的異常現象在人類當中愈來愈多？因為我們不把它視為異常或不道德，因而鼓勵、推廣，並保護這些事情發生。欲邪行造成了這些異常的果報；也就是說，人們之所以如此出生，是過去欲邪行的業果。
今生也有一些成因，即不善的教育與受污染的媒體。性方面的異常若失去控制，便會變得更加嚴重，成為非法欲 (adhamma-rāga)，即家庭成員之間的性行為。人們為了金錢或出於惡意，促成這些事情。唯一的解決方法不是懲罰，而是教育——關於美德、道德與倫理，以及其價值、準則與利益的教育。世間與心靈上的一切發展，始終建立在這些品德之上；缺少這些品德，甚至不能稱為人。
人類的另一個問題是無明與愚癡。為什麼人類變得愈來愈無知、愚癡？簡而言之，是他們的見解與知識錯誤；媒體所傳播的某些意見與態度具有誤導性。有些媒體正在提倡、散播受污染的事物，這可稱為對大眾的不善教育。
因此，我們看到吸菸者、酗酒者與吸毒者愈來愈多，年齡也愈來愈低。有些政府甚至使非法毒品合法化；這等於鼓勵人民成為吸毒者，成為無知、愚癡的公民。多麼可悲！解決問題的方法錯了。
處理欲邪行與性方面異常的方法也是如此：不是加以鼓勵、提倡，而是施以善的教育。處理暴力、恐怖主義與戰爭的方法也錯了；應以慈愛、悲憫、寬恕與善的教育來處理。以牙還牙永遠不會結束，只會日益嚴重。這也如同受污染的地球：內外污染愈來愈多，自然界的危險與災害也會愈來愈多。
人類應檢視並省察自己的思想、見解與行為，為眾生與地球尋求解決之道。在半個世紀之內——這只是估計——科學與科技的發展，加上無法永續的經濟觀點與政策，使地球成了今日的模樣。我們為了過度沉溺於欲樂，不斷滋養造成苦的三不善根——貪、瞋、癡，卻從未思考這會給人類與地球帶來什麼後果。
我們不斷滋養真正的敵人，並與它們為友，結果便是危險、災難與痛苦。我們雖然不能立刻成為賢者與聖者，至少可以成為有德行、合乎道德與倫理的人。為了實現這個願望，我們必須減弱貪、瞋、癡對我們的影響。這就是善的教育之道：從家庭生活開始，再擴展到社會與國際層面。至少，我們的行為會變得無可指責，並在人與人之間以及自然界中，獲得幸福、和平與和諧的吉祥。
有一個關於摩伽的有趣故事；他是天王帝釋的前生。這個故事體現了無可指責的行為。摩伽是摩遮羅村的一名青年，心地善良，修補損壞的道路、栽種樹木。起初只有他一人從事，後來增加到三十三名男子及其妻子；他們所推行的社會工作與福利事業，也因而擴展到許多方面。那一帶眾村的村長對他們的公益活動十分不滿，因為他靠助長賭博、飲酒等邪命賺取巨額錢財。
成為善良而有道德的人愈來愈多，他賺到的錢便愈來愈少，於是計畫除掉他們。他向國王告發摩伽一行人圖謀叛亂。最後，國王相信了他的話，逮捕摩伽與眾人，判處他們死刑。行刑者將他們埋入土中，只露出頭部，再驅象踐踏。
他們早已有所準備。摩伽叮囑同伴，不要對國王、行刑者與大象生起惡意和仇恨，反而要向他們遍散慈與善意。由於慈 (mettā) 的力量，以及他們為他人福祉所修的眾多善業，大象無法踩踏他們的頭。行刑者三次驅象踐踏，全都失敗。
最後，國王問摩伽，他們是否持有能阻止大象傷害自己的真言或神聖音節。摩伽回答，他們確實有，那就是慈與服務他人的公益行動。國王罷黜了邪惡的村長，改由摩伽接任。摩伽並非普通人；由於過去所作的眾多善業，他死後投生忉利天，成為三十三天之主。後來他遇見佛陀，聽聞一次開示，便證得預流果 (sotāpanna)。
他的一生給我們上了非常寶貴的一課，使我們知道身為人應當做什麼。佛陀教導人身難得；這並不只是說投生為人很困難。投生為梵天比投生為人更難，因為必須修習禪那。然而，身為人有許多行善、修福的機會；其他較高界的眾生沒有這些機會，只是享受自己的福德與禪樂。因此，人間就像一座寶島。
大地蘊藏著七種寶藏。這七種寶藏是：
1. 信財 (saddhā)；
2. 戒財 (sīla)；
3. 慚財 (hirī)；
4. 愧財 (ottappa)；
5. 聞財，即聞法 (Dhammasavaṇa)；
6. 捨財 (cāga)；
7. 慧財 (paññā)。
今日的人類怎麼了？他們是否知道這些隱藏的寶藏，並加以尋求？大多數人甚至不知道它們存在，也沒有藏寶圖。因此，多數人的行為像老鼠、蟑螂與蒼蠅，而不像蜜蜂。蜜蜂是無私的生物，為了他人的福祉履行自己的職責。若有人行為如同老鼠、蟑螂與蒼蠅，成為社會的禍害，未來的投生將十分痛苦。
現在有些人成為權力狂 —— 如政治人物與領袖 —— 或好戰者、金錢至上者等；由於他們的惡行，下一世可能成為打掃廁所的僕役，富人也可能淪為乞討食物的乞丐。這七種寶藏稱為七聖財，只有在佛陀的教法中才能找到。人人都能以高尚或無可指責的行為獲得它們。因此，每位佛教徒都應修習無可指責的行為，在今生獲得最上吉祥——涅槃。
17. Deeds that are blameless
__ There are quite a lot of blameless deeds, from smaller one to a great one. Therefore it is a very wide subject to talk about. In general, any wholesome deed for the benefit and welfare of others can be counted here. Everyone can do it. It has to be started from the family life and then spreading to societies, country, and international levels respectively.
Every goodness has to be started from the family life when we are young. Therefore family education is the foundation for all other goodness to develop and arise. All goodness is based on ethical and moral values and standards. Only wholesome causes have wholesome results. Human beings should never forget this natural law and always keep it in mind for our whole life. To have confidence/conviction in the laws of cause and effect is the basic principle to all human beings.
As a human being has to know what should be done and what should not be done. It seems very simple, but even still, many people do not believe in it or not take it very seriously. Blameless deeds can be included in carana-good conduct. One of the nine attributes of the Blessed one (the Buddha) is—Vijjā-carana-sampanna-Consummate in knowledge and conduct. This 3rd attribute of the Buddha includes three types of dhamma: sīla, samādhi, and paññā. Sīla and samādhi are including in carana-conduct and paññā in knowledge. To do things for the benefits and welfare of others include oneself.
The Buddha as a bodhisatta for many lives was the best example of it. Someone believes in the law of kamma will keep the precepts-sīla and not harming others and oneself. Without sīla cannot develop samādhi. Without sīla, beings are wandering or falling into painful existences. Conduct is two kinds; ordinary one and related to perfection (parami). Knowledge is also the same. Conducts include in parami are dāna, sīla and samādhi bhavana.
Knowledges include in parami are: listening, studying, spreading suññāta Dharma-such as, khandha, āyatana, dhātu, etc. Contemplating them with insight and teaching to others. In the past, people who met/encountered the Buddha’s Teachings had fulfilled these two perfections. Therefore when later they encountered the Buddha’s teachings again and realized the Path and Fruit. For examples; Ven. Sariputta, Ven. Mahā-maggallāna; Khema Theri, Upallavana Theri; laymen Anathapindika and Citta; lay women Visākhā and Uttara, etc.
__ Someone only had the perfection of conduct and without knowledge, when later he encountered the Buddha’s teachings, even listened to his teachings very often did not realize the Path and Fruit (For examples; King Pasenadi of Kosālā and his Queen Mallikā, etc.).
__ Someone only had the perfection of knowledge and not conduct-such as caga, sīla, bhavana, etc., as, e.g., the well-known scholar monk Kapila of the Buddha Kassapa’s time. After death, he fell into painful existence – the hell. In the Buddha Gautama’s time, he was born as an animal – the big golden fish with the stinky mouth.
I have met this kind of lay Buddhists, they are not interesting in conducts and only in meditation. In the beginning, they are serious, but with time going on their saddhā (faith) are going down. Like a straw fire burning very quickly and die out very quickly.
__ Nowadays very difficult to find someone who has both qualities, conduct, and knowledge. It seems to me more and more people lack both. People are more and more greedy and selfish; their six sense doors are occupying with polluted media. Saddhā is a very important factor for developing good conducts/deeds, which leads to fortunate rebirths and having good lives and fortunes. Carana parami and saddhā give the results of high-class people, such as —kings, leaders, rich people, etc.
__ Paññā is a very important factor for developing knowledge—vijjā, which leads to understanding and has profound knowledge. It gives the results of becoming teachers, sages, and noble beings. Therefore every Buddhists should develop both qualities.
What about ordinary good conduct? These are also very important for a human being. For the human race to have happiness, peace, and harmony, every man has to follow, practice, and develop good conduct. This is to be started from the family level, societies to international levels. To be fulfilled this inspiration and purpose, humans have to lay down the basic causes for it. These basic causes are moral value, standard, and education.
If we observe and study present societies and international situations around the world, only we understand and see these basic causes as very important and unavoidable. I had seen a documentary film on human problems in societies, environmental pollutions, and some natural disasters caused by human deeds and actions. I will mention them in general only.
There was a scene a father and son were like playing a funny game (i.e., in the father’s view). They slapped each other face in turn. The son might be 4 or 5 years old. This small boy was using force and sometimes seeing the father rubbing his face, but he was still laughing. Was this the way a father teaching his son becoming a good person? Now he was slapping you only with hands, but in the future will stab you with a knife.
People are nowadays instead of teaching children respect and gratitude to their parent, teaching them in opposite ways. Around the world, some are shouting for democracy, equality, and human right. Are human beings using it rightly, properly, and wisely? All their good qualities have to be used in the right place in wholesome matters. If using them, wrongly & improperly democracy becomes demo-crazy; equality and human right become licentious matters (current situations around the world become like these). If not societies and the world will be in chaos.
__ There was another scene in China. A father was filming with a video camera to his two children; a five years old boy and ten years old girl. What was he filming about? He was urging, encouraging, and cheering them to fight each other. Both children were quite different in body size and strength. Every time he was beaten and fallen on to the ground, and then she kicked and stamped on his body by force. After sometimes the man’s aunt came out to the compound to see what happened. This elderly woman did not say anything and went back inside the house. The father asked the boy to get up and fight. Every time the boy was beaten and cried, the father was laughing.
By looking into the girl’s eyes and face, and we can know that she had cruel nature (without the wholesome education, her future will be hopeless). Where this video came from? It was sure that the father put it on the internet. It was also broadcasted in the TV news in China. Did he want to train his children to become criminals and terrorists? Why there are many violence, terrorist activities, and wars around the world?
__ Even men are very cruel and violent to men. So it is no need to mention how humans treat animals, can be even worse. Some video clips were showing how humans treated animals.
Some human cruelty on animals is shocking and unbelievable, similar to hell scenes. Mans kill animals for meat, skins, and furs to satisfy their sensual pleasure. Sometimes the killings are like torturing animals in hell scenes, as example-stripping off the skin furs of animals alive, etc. Even it is unpleasant to talk about these things. Some of the human activities to animals can be seen in shark fins, dolphin and whale meats industries, etc.
The sea water is covered with red blood. These business people and their workers are creating hell on Earth for their future births in hells. Some humans, for money they can do any evil thing you cannot imagine. For a momentary, fleeting pleasure they are harming others and themselves, really stupid and foolish.
Also, men cannot escape the dangers made by men, such as air, water, earth and foods poisonings and many other kinds of pollution. All these things create health problems, life-threatening, and surviving problems.
__ There are also sex problems in societies. We heard about as young as ten years old pregnant girls in the news. Homosexuality among young boys and girls, even no need to mention about youth and grown-up people. Why these kinds of sexual abnormality becoming more and more in humans? Because we do not see it as abnormal and immoral. Therefore we encourage, promote, and protect these things to happen.
Sexual misconducts create these results of abnormality. That is, people are born in these ways because of their past sexual misconducts (i.e., kammic results). There are also some causes of this present life. These are unwholesome educations and polluted media. If sexual abnormality becomes out of control & become the more serious one – unlawful sex (adhamma-raga), sexual practices between family members. For money or ill-will, make their things happen. The only solution is not by punishments, but with educations—on virtue, morality, and ethics; the results of its values, standards, and benefits. All worldly and spiritual developments always based on these qualities. Without these qualities even cannot be called a human being.
__ Another human problem is ignorance and delusion. Why are human beings becoming more and more ignorant and deluded? In short, their views and knowledge are wrong. Because of misguided opinions and attitudes come from media are wrong. Some of these media are promoting and spreading polluted things—can be called unwholesome educations to the public.
Therefore we can see more and more smokers, alcoholics, drug addicts and their ages are younger and younger. Even some governments make illegal drugs become legal drugs. That is encouraging their citizens becoming drug addicts and ignoramuses, deluded citizens. What a pity? The ways of solving problems are wrong.
It was the same as solving sexual misconducts and sexual abnormality, not by encouraging and promoting, but with wholesome education. Dealing with violence, terrorism, and wars are also in the wrong ways. It should be with love, compassion, forgiveness, and wholesome education. With tit-for-tat, it will never end, and become more serious. It was like the polluted Earth, with more and more pollutions (internal and external) more and more natural dangers and disasters will arise.
__ Human beings should check and contemplate/reflect their thinkings/views and behaviors to find the solution for living beings and the Earth. Within a half-century (estimation only) human beings with the development of sciences and technology and unsustainable economic views and policies were making the Earth became situations today. We are nourishing the three unwholesome roots of sufferings-greed, hatred, and delusion for overindulgence of sensual pleasure. And we are never thinking about the outcomes it brings to the human race and the Earth. We are nourishing and making friends with our real enemies—so the outcomes are dangers, disasters, and sufferings.
We cannot become sages and noble beings instantly but at least can become virtuous, moral, and ethical persons. To achieve this inspiration, we must reduce the forces of greed, hatred, and delusion which influence us. This is the way of wholesome education—starting from family life to societies and international level. At least our deeds will become blameless and will have the blessing of happiness, peace, and harmony among us and in nature.
__ There was an interesting story about Magha—The past life of Sakka—The king of devas. This story represented blameless deeds. Magha was a young man of Macala village. He had a good heart and was repairing damaged roads and planting trees. In the beginning, he was doing alone and then later increasing to 33 men and their wives. Therefore their projects of social works and social welfare increased in many ways.
The head-man of these groups of villages was becoming displeasure with their activities of social welfare. Because he was making great fortunes with his promoting of wrong livelihoods, such as gambling, liquors, etc.
More and more people became good and ethical persons, and he made less and less money. So, he planned to get rid of them. He informed the king that Magha and his group were planning to revolt him. At last, the king believed in him and arrested Magha and his men and condemned them to death. The executioners buried their bodies in the ground with the heads above and stamped them with elephants.
They had already prepared for it. Magha asked his men not to have ill-will and hatred to the king, the executioners, and the elephants. Instead, they were spreading love and good-will to all of them. Because of the power of metta and many of their wholesome merits for the welfare of others, the elephants could not stamp on their heads. The executioners tried with the elephants three times, and all were failed.
At last, the king asked Magha did they have any mantra-sacred syllables to stop the elephants from harming them. Magha answered to the king that they had it, and these were goodwill (metta) and social welfare services to others. The king got rid of the evil head-man of the villages and replaced him with Magha.
__ Magha was not an ordinary man. Because of his many past deeds after death and born as the king of 33 devas of Tavatimsa Heaven. Later he met the Buddha, listened to one of his talks and became a stream-winner (sotāpanna).
His life taught us a very valuable lesson what to do as a human being. The Buddha taught that human birth was difficult to attain. It is not the direct meaning of difficult to born as a human being. The birth of a brahma-god was more difficult than human birth. Because one has to practice jhānas. But as a human who has many chances to do wholesome deeds and merits. Other higher births do not have these chances. They only enjoy their merits and jhānic pleasure.The human world is like a treasure island. There are seven kinds of treasure hidden on the earth. These treasures are:
(1) The treasure of conviction (saddhā)
(2) The treasure of virtue (sīla)
(3) The treasure of conscience (hiri)
(4) The treasure of concern (ottappa)
(5) The treasure of listening (dhammasavanaṁ)
(6) The treasure of generosity (cāga)
(7) The treasure of discernment (paññā)
What happens to nowadays human being? Do they know about the hidden treasures and find it? Even most human beings do not know that these things exist. They do not have the treasure’s map. Therefore most of them behave like rats, cockroaches, and flies. They do not behave like bees, which are selfless creatures and doing their duties for the welfare of others. If someone behaves like rat, cockroach and fly and becomes a nuisance to society, their future births will be very painful.
Now someone is power-monger (politicians, leaders), war-monger, money-monger, etc…, because of their misdeeds and next time will be a servant cleaning toilets. And a rich person will be a beggar and begging for foods. These seven kinds of treasures are called noble treasures can be found only in the Buddha’s Teachings.
Everyone can attain it by noble deeds or deeds that are blameless. Therefore every Buddhist should cultivate these blameless deeds and attaining the highest blessing in the life—i.e., Nibbāna.
《教誡波羅提木叉》（對出家人的根本教誡，也可適用於在家人）所列的第一組法是：「諸惡莫作，眾善奉行，自淨其意，是諸佛教。」《法句經》第183偈其中「諸惡莫作」與「眾善奉行」，就是無可指責的行為，也是增上心的基礎。
無可指責的行為很多，從小善到大善都有，因此這是一個十分廣泛的課題。一般而言，凡為他人利益與福祉所作的善行，都可包括在內；人人都做得到。它必須從家庭生活開始，再逐步擴展至社會、國家與國際層面。
每一種善行都必須從年幼時的家庭生活開始，因此家庭教育是一切其他善行得以發展、生起的基礎。所有善行都建立在倫理與道德的價值和準則上；唯有善因才會產生善果。人類絕不應忘記這項自然法則，而應終身銘記。對因果與業之法則具有信心，是所有人的基本原則。
身為人，必須知道什麼應做、什麼不應做。這看似簡單，許多人卻仍不相信，或不認真看待。無可指責的行為涵攝於 "caraṇa" —— 良好之行。世尊（佛陀）的九種德號之一是「明行足」(vijjā-caraṇa-sampanna)，即明與行具足。
佛陀的這項第三德號包含三類法：戒、定、慧。戒與定攝於行(caraṇa)，慧則攝於明(vijjā)。所作之事應利益他人，也利益自己；佛陀多生作菩薩時，就是最好的榜樣。相信業法則的人會守戒，不傷害自己與他人。
沒有戒便無法培育定；沒有戒，眾生會繼續流轉，或墮入苦界。行有兩種：一般之行，以及與波羅蜜相關之行；明也同樣可分為兩種。行波羅蜜包括布施、持戒與修定；明波羅蜜包括聽聞、研習與弘傳蘊、處、界等空性法，以觀智觀照，並教導他人。過去能夠值遇佛法的人，都曾圓滿這兩種波羅蜜。
因此，後來再度值遇佛法時，他們便能證悟道果，例如舍利弗尊者、大目犍連尊者、差摩長老尼、蓮華色長老尼，在家男弟子給孤獨長者與質多居士，以及在家女弟子毘舍佉與鬱多羅等。有些人只有行波羅蜜而缺少明，後來即使值遇佛法、經常聽聞教導，也不能證悟道果，例如拘薩羅國波斯匿王與摩利迦王后等。
有些人只有明波羅蜜，卻沒有捨、戒、禪修等行波羅蜜。例如迦葉佛時期有一位著名的博學比丘迦毘羅；他死後墮入地獄，在喬達摩佛時期則投生為口中惡臭的大金魚。我也遇過這類在家佛教徒：他們對善行不感興趣，只對禪修有興趣。起初十分認真，日久之後信(saddhā)便逐漸衰退，猶如稻草之火，燃得快，熄得也快。
如今，很難找到行與明兼具的人；在我看來，兩者皆缺的人愈來愈多。人們變得愈來愈貪婪、自私，六根門也被受污染的媒體佔據。信(saddhā)是培育善行的重要因素，能導向善趣，帶來美好生活與福報。行波羅蜜(caraṇa-pāramī)與信，能帶來生為國王、領袖、富人等上層人士的果報。慧(paññā)則是培育明(vijjā)的重要因素，能使人理解並具備深厚知識，成為教師、賢者與聖者。因此，每位佛教徒都應培育行與明這兩項品格。
那麼，一般的善行又如何？它們對人同樣十分重要。為了使人類擁有幸福、和平與和諧，每個人都必須遵循、實踐並培育善行；這應從家庭層面開始，再擴展至社會與國際層面。要實現這項願望與目標，人類必須奠定基本條件，也就是道德價值、準則與教育。只要觀察、研究今日世界各地的社會與國際情勢，便會明白這些基本條件極其重要而不可或缺。
我曾看過一部紀錄片，內容涉及社會中的人類問題、環境污染，以及人類行為所造成的一些自然災害。以下只作概略敘述。其中一幕是一對父子玩一種有趣的遊戲——至少父親如此看待。他們輪流搧對方耳光。兒子大約只有四、五歲；小男孩打得很用力，有時看見父親揉著臉，卻仍然在笑。這就是父親教導兒子成為好人的方式嗎？現在他只是用手打你，將來卻可能拿刀刺你。
現在人們不教導孩子尊敬父母、感恩父母，反而以相反的方式教養他們。世界各地有些人高喊民主、平等與人權；人類是否正確、適當而明智地運用它們？這些良好價值都必須用在正確之處與善法之上。若錯誤而不當地運用，民主就會變成「瘋狂民主」(demo-crazy)，平等與人權也會淪為放縱的藉口；世界各地目前的情形正是如此。
否則，社會與世界便會陷入混亂。另有一幕發生在中國：一位父親用攝影機拍攝自己的兩個孩子，一名五歲男孩和一名十歲女孩。他在拍什麼呢？他不斷催促、鼓勵，並為他們助威，要兩人互相打鬥。兩個孩子的體形與力氣相差很大；男孩每次被打倒在地後，女孩便用力踢他、踩踏他的身體。
過了一會兒，那名男子的姑母走到院子查看發生了什麼事。這位老婦人一句話也沒說，便回到屋內。父親叫男孩站起來繼續打；男孩每次挨打哭泣，父親都在發笑。從女孩的眼神與表情，可以看出她性情殘酷；若沒有善的教育，她的未來將毫無希望。
這段影片從何而來？可以確定，是那名父親將它放上網路的。
它也曾在中國的電視新聞中播出。難道他想把自己的孩子訓練成罪犯與恐怖分子嗎？為什麼世界各地會有那麼多暴力、恐怖活動與戰爭？人對人尚且如此殘酷、暴力，更不用說人類對待動物的方式，甚至可能更加惡劣。有些影片片段便呈現了人類如何對待動物。
人類殘酷對待動物的情形令人震驚、難以置信，猶如地獄景象。人們為滿足欲樂，為取得肉、皮與毛皮而殺害動物；有時殺戮的方式就像在地獄中折磨動物，例如從活著的動物身上剝下毛皮等。即使談起這些事也令人不忍。從魚翅、海豚肉與鯨肉等產業，便可看到人類對動物所作的一部分行為；海水因此被鮮血染紅。
這些商人與工人正在人間製造地獄，也使自己未來投生地獄。有些人為了金錢，什麼難以想像的惡事都做得出來。他們為了片刻即逝的快樂而傷害自己與他人，實在愚蠢。此外，人類也無法逃避由人所造成的危險，例如空氣、水、土地與食物中毒，以及其他許多污染。這一切都造成健康、生命安全與生存方面的問題。
社會中也有性方面的問題。我們曾從新聞中聽聞年僅十歲的女孩懷孕；年幼男女之間也有同性戀現象，更不用說青少年與成年人。為什麼這類性方面的異常現象在人類當中愈來愈多？因為我們不把它視為異常或不道德，因而鼓勵、推廣，並保護這些事情發生。欲邪行造成了這些異常的果報；也就是說，人們之所以如此出生，是過去欲邪行的業果。
今生也有一些成因，即不善的教育與受污染的媒體。性方面的異常若失去控制，便會變得更加嚴重，成為非法欲 (adhamma-rāga)，即家庭成員之間的性行為。人們為了金錢或出於惡意，促成這些事情。唯一的解決方法不是懲罰，而是教育——關於美德、道德與倫理，以及其價值、準則與利益的教育。世間與心靈上的一切發展，始終建立在這些品德之上；缺少這些品德，甚至不能稱為人。
人類的另一個問題是無明與愚癡。為什麼人類變得愈來愈無知、愚癡？簡而言之，是他們的見解與知識錯誤；媒體所傳播的某些意見與態度具有誤導性。有些媒體正在提倡、散播受污染的事物，這可稱為對大眾的不善教育。
因此，我們看到吸菸者、酗酒者與吸毒者愈來愈多，年齡也愈來愈低。有些政府甚至使非法毒品合法化；這等於鼓勵人民成為吸毒者，成為無知、愚癡的公民。多麼可悲！解決問題的方法錯了。
處理欲邪行與性方面異常的方法也是如此：不是加以鼓勵、提倡，而是施以善的教育。處理暴力、恐怖主義與戰爭的方法也錯了；應以慈愛、悲憫、寬恕與善的教育來處理。以牙還牙永遠不會結束，只會日益嚴重。這也如同受污染的地球：內外污染愈來愈多，自然界的危險與災害也會愈來愈多。
人類應檢視並省察自己的思想、見解與行為，為眾生與地球尋求解決之道。在半個世紀之內——這只是估計——科學與科技的發展，加上無法永續的經濟觀點與政策，使地球成了今日的模樣。我們為了過度沉溺於欲樂，不斷滋養造成苦的三不善根——貪、瞋、癡，卻從未思考這會給人類與地球帶來什麼後果。
我們不斷滋養真正的敵人，並與它們為友，結果便是危險、災難與痛苦。我們雖然不能立刻成為賢者與聖者，至少可以成為有德行、合乎道德與倫理的人。為了實現這個願望，我們必須減弱貪、瞋、癡對我們的影響。這就是善的教育之道：從家庭生活開始，再擴展到社會與國際層面。至少，我們的行為會變得無可指責，並在人與人之間以及自然界中，獲得幸福、和平與和諧的吉祥。
有一個關於摩伽的有趣故事；他是天王帝釋的前生。這個故事體現了無可指責的行為。摩伽是摩遮羅村的一名青年，心地善良，修補損壞的道路、栽種樹木。起初只有他一人從事，後來增加到三十三名男子及其妻子；他們所推行的社會工作與福利事業，也因而擴展到許多方面。那一帶眾村的村長對他們的公益活動十分不滿，因為他靠助長賭博、飲酒等邪命賺取巨額錢財。
成為善良而有道德的人愈來愈多，他賺到的錢便愈來愈少，於是計畫除掉他們。他向國王告發摩伽一行人圖謀叛亂。最後，國王相信了他的話，逮捕摩伽與眾人，判處他們死刑。行刑者將他們埋入土中，只露出頭部，再驅象踐踏。
他們早已有所準備。摩伽叮囑同伴，不要對國王、行刑者與大象生起惡意和仇恨，反而要向他們遍散慈與善意。由於慈 (mettā) 的力量，以及他們為他人福祉所修的眾多善業，大象無法踩踏他們的頭。行刑者三次驅象踐踏，全都失敗。
最後，國王問摩伽，他們是否持有能阻止大象傷害自己的真言或神聖音節。摩伽回答，他們確實有，那就是慈與服務他人的公益行動。國王罷黜了邪惡的村長，改由摩伽接任。摩伽並非普通人；由於過去所作的眾多善業，他死後投生忉利天，成為三十三天之主。後來他遇見佛陀，聽聞一次開示，便證得預流果 (sotāpanna)。
他的一生給我們上了非常寶貴的一課，使我們知道身為人應當做什麼。佛陀教導人身難得；這並不只是說投生為人很困難。投生為梵天比投生為人更難，因為必須修習禪那。然而，身為人有許多行善、修福的機會；其他較高界的眾生沒有這些機會，只是享受自己的福德與禪樂。因此，人間就像一座寶島。
大地蘊藏著七種寶藏。這七種寶藏是：
1. 信財 (saddhā)；
2. 戒財 (sīla)；
3. 慚財 (hirī)；
4. 愧財 (ottappa)；
5. 聞財，即聞法 (Dhammasavaṇa)；
6. 捨財 (cāga)；
7. 慧財 (paññā)。
今日的人類怎麼了？他們是否知道這些隱藏的寶藏，並加以尋求？大多數人甚至不知道它們存在，也沒有藏寶圖。因此，多數人的行為像老鼠、蟑螂與蒼蠅，而不像蜜蜂。蜜蜂是無私的生物，為了他人的福祉履行自己的職責。若有人行為如同老鼠、蟑螂與蒼蠅，成為社會的禍害，未來的投生將十分痛苦。
現在有些人成為權力狂 —— 如政治人物與領袖 —— 或好戰者、金錢至上者等；由於他們的惡行，下一世可能成為打掃廁所的僕役，富人也可能淪為乞討食物的乞丐。這七種寶藏稱為七聖財，只有在佛陀的教法中才能找到。人人都能以高尚或無可指責的行為獲得它們。因此，每位佛教徒都應修習無可指責的行為，在今生獲得最上吉祥——涅槃。
17. Deeds that are blameless
__ There are quite a lot of blameless deeds, from smaller one to a great one. Therefore it is a very wide subject to talk about. In general, any wholesome deed for the benefit and welfare of others can be counted here. Everyone can do it. It has to be started from the family life and then spreading to societies, country, and international levels respectively.
Every goodness has to be started from the family life when we are young. Therefore family education is the foundation for all other goodness to develop and arise. All goodness is based on ethical and moral values and standards. Only wholesome causes have wholesome results. Human beings should never forget this natural law and always keep it in mind for our whole life. To have confidence/conviction in the laws of cause and effect is the basic principle to all human beings.
As a human being has to know what should be done and what should not be done. It seems very simple, but even still, many people do not believe in it or not take it very seriously. Blameless deeds can be included in carana-good conduct. One of the nine attributes of the Blessed one (the Buddha) is—Vijjā-carana-sampanna-Consummate in knowledge and conduct. This 3rd attribute of the Buddha includes three types of dhamma: sīla, samādhi, and paññā. Sīla and samādhi are including in carana-conduct and paññā in knowledge. To do things for the benefits and welfare of others include oneself.
The Buddha as a bodhisatta for many lives was the best example of it. Someone believes in the law of kamma will keep the precepts-sīla and not harming others and oneself. Without sīla cannot develop samādhi. Without sīla, beings are wandering or falling into painful existences. Conduct is two kinds; ordinary one and related to perfection (parami). Knowledge is also the same. Conducts include in parami are dāna, sīla and samādhi bhavana.
Knowledges include in parami are: listening, studying, spreading suññāta Dharma-such as, khandha, āyatana, dhātu, etc. Contemplating them with insight and teaching to others. In the past, people who met/encountered the Buddha’s Teachings had fulfilled these two perfections. Therefore when later they encountered the Buddha’s teachings again and realized the Path and Fruit. For examples; Ven. Sariputta, Ven. Mahā-maggallāna; Khema Theri, Upallavana Theri; laymen Anathapindika and Citta; lay women Visākhā and Uttara, etc.
__ Someone only had the perfection of conduct and without knowledge, when later he encountered the Buddha’s teachings, even listened to his teachings very often did not realize the Path and Fruit (For examples; King Pasenadi of Kosālā and his Queen Mallikā, etc.).
__ Someone only had the perfection of knowledge and not conduct-such as caga, sīla, bhavana, etc., as, e.g., the well-known scholar monk Kapila of the Buddha Kassapa’s time. After death, he fell into painful existence – the hell. In the Buddha Gautama’s time, he was born as an animal – the big golden fish with the stinky mouth.
I have met this kind of lay Buddhists, they are not interesting in conducts and only in meditation. In the beginning, they are serious, but with time going on their saddhā (faith) are going down. Like a straw fire burning very quickly and die out very quickly.
__ Nowadays very difficult to find someone who has both qualities, conduct, and knowledge. It seems to me more and more people lack both. People are more and more greedy and selfish; their six sense doors are occupying with polluted media. Saddhā is a very important factor for developing good conducts/deeds, which leads to fortunate rebirths and having good lives and fortunes. Carana parami and saddhā give the results of high-class people, such as —kings, leaders, rich people, etc.
__ Paññā is a very important factor for developing knowledge—vijjā, which leads to understanding and has profound knowledge. It gives the results of becoming teachers, sages, and noble beings. Therefore every Buddhists should develop both qualities.
What about ordinary good conduct? These are also very important for a human being. For the human race to have happiness, peace, and harmony, every man has to follow, practice, and develop good conduct. This is to be started from the family level, societies to international levels. To be fulfilled this inspiration and purpose, humans have to lay down the basic causes for it. These basic causes are moral value, standard, and education.
If we observe and study present societies and international situations around the world, only we understand and see these basic causes as very important and unavoidable. I had seen a documentary film on human problems in societies, environmental pollutions, and some natural disasters caused by human deeds and actions. I will mention them in general only.
There was a scene a father and son were like playing a funny game (i.e., in the father’s view). They slapped each other face in turn. The son might be 4 or 5 years old. This small boy was using force and sometimes seeing the father rubbing his face, but he was still laughing. Was this the way a father teaching his son becoming a good person? Now he was slapping you only with hands, but in the future will stab you with a knife.
People are nowadays instead of teaching children respect and gratitude to their parent, teaching them in opposite ways. Around the world, some are shouting for democracy, equality, and human right. Are human beings using it rightly, properly, and wisely? All their good qualities have to be used in the right place in wholesome matters. If using them, wrongly & improperly democracy becomes demo-crazy; equality and human right become licentious matters (current situations around the world become like these). If not societies and the world will be in chaos.
__ There was another scene in China. A father was filming with a video camera to his two children; a five years old boy and ten years old girl. What was he filming about? He was urging, encouraging, and cheering them to fight each other. Both children were quite different in body size and strength. Every time he was beaten and fallen on to the ground, and then she kicked and stamped on his body by force. After sometimes the man’s aunt came out to the compound to see what happened. This elderly woman did not say anything and went back inside the house. The father asked the boy to get up and fight. Every time the boy was beaten and cried, the father was laughing.
By looking into the girl’s eyes and face, and we can know that she had cruel nature (without the wholesome education, her future will be hopeless). Where this video came from? It was sure that the father put it on the internet. It was also broadcasted in the TV news in China. Did he want to train his children to become criminals and terrorists? Why there are many violence, terrorist activities, and wars around the world?
__ Even men are very cruel and violent to men. So it is no need to mention how humans treat animals, can be even worse. Some video clips were showing how humans treated animals.
Some human cruelty on animals is shocking and unbelievable, similar to hell scenes. Mans kill animals for meat, skins, and furs to satisfy their sensual pleasure. Sometimes the killings are like torturing animals in hell scenes, as example-stripping off the skin furs of animals alive, etc. Even it is unpleasant to talk about these things. Some of the human activities to animals can be seen in shark fins, dolphin and whale meats industries, etc.
The sea water is covered with red blood. These business people and their workers are creating hell on Earth for their future births in hells. Some humans, for money they can do any evil thing you cannot imagine. For a momentary, fleeting pleasure they are harming others and themselves, really stupid and foolish.
Also, men cannot escape the dangers made by men, such as air, water, earth and foods poisonings and many other kinds of pollution. All these things create health problems, life-threatening, and surviving problems.
__ There are also sex problems in societies. We heard about as young as ten years old pregnant girls in the news. Homosexuality among young boys and girls, even no need to mention about youth and grown-up people. Why these kinds of sexual abnormality becoming more and more in humans? Because we do not see it as abnormal and immoral. Therefore we encourage, promote, and protect these things to happen.
Sexual misconducts create these results of abnormality. That is, people are born in these ways because of their past sexual misconducts (i.e., kammic results). There are also some causes of this present life. These are unwholesome educations and polluted media. If sexual abnormality becomes out of control & become the more serious one – unlawful sex (adhamma-raga), sexual practices between family members. For money or ill-will, make their things happen. The only solution is not by punishments, but with educations—on virtue, morality, and ethics; the results of its values, standards, and benefits. All worldly and spiritual developments always based on these qualities. Without these qualities even cannot be called a human being.
__ Another human problem is ignorance and delusion. Why are human beings becoming more and more ignorant and deluded? In short, their views and knowledge are wrong. Because of misguided opinions and attitudes come from media are wrong. Some of these media are promoting and spreading polluted things—can be called unwholesome educations to the public.
Therefore we can see more and more smokers, alcoholics, drug addicts and their ages are younger and younger. Even some governments make illegal drugs become legal drugs. That is encouraging their citizens becoming drug addicts and ignoramuses, deluded citizens. What a pity? The ways of solving problems are wrong.
It was the same as solving sexual misconducts and sexual abnormality, not by encouraging and promoting, but with wholesome education. Dealing with violence, terrorism, and wars are also in the wrong ways. It should be with love, compassion, forgiveness, and wholesome education. With tit-for-tat, it will never end, and become more serious. It was like the polluted Earth, with more and more pollutions (internal and external) more and more natural dangers and disasters will arise.
__ Human beings should check and contemplate/reflect their thinkings/views and behaviors to find the solution for living beings and the Earth. Within a half-century (estimation only) human beings with the development of sciences and technology and unsustainable economic views and policies were making the Earth became situations today. We are nourishing the three unwholesome roots of sufferings-greed, hatred, and delusion for overindulgence of sensual pleasure. And we are never thinking about the outcomes it brings to the human race and the Earth. We are nourishing and making friends with our real enemies—so the outcomes are dangers, disasters, and sufferings.
We cannot become sages and noble beings instantly but at least can become virtuous, moral, and ethical persons. To achieve this inspiration, we must reduce the forces of greed, hatred, and delusion which influence us. This is the way of wholesome education—starting from family life to societies and international level. At least our deeds will become blameless and will have the blessing of happiness, peace, and harmony among us and in nature.
__ There was an interesting story about Magha—The past life of Sakka—The king of devas. This story represented blameless deeds. Magha was a young man of Macala village. He had a good heart and was repairing damaged roads and planting trees. In the beginning, he was doing alone and then later increasing to 33 men and their wives. Therefore their projects of social works and social welfare increased in many ways.
The head-man of these groups of villages was becoming displeasure with their activities of social welfare. Because he was making great fortunes with his promoting of wrong livelihoods, such as gambling, liquors, etc.
More and more people became good and ethical persons, and he made less and less money. So, he planned to get rid of them. He informed the king that Magha and his group were planning to revolt him. At last, the king believed in him and arrested Magha and his men and condemned them to death. The executioners buried their bodies in the ground with the heads above and stamped them with elephants.
They had already prepared for it. Magha asked his men not to have ill-will and hatred to the king, the executioners, and the elephants. Instead, they were spreading love and good-will to all of them. Because of the power of metta and many of their wholesome merits for the welfare of others, the elephants could not stamp on their heads. The executioners tried with the elephants three times, and all were failed.
At last, the king asked Magha did they have any mantra-sacred syllables to stop the elephants from harming them. Magha answered to the king that they had it, and these were goodwill (metta) and social welfare services to others. The king got rid of the evil head-man of the villages and replaced him with Magha.
__ Magha was not an ordinary man. Because of his many past deeds after death and born as the king of 33 devas of Tavatimsa Heaven. Later he met the Buddha, listened to one of his talks and became a stream-winner (sotāpanna).
His life taught us a very valuable lesson what to do as a human being. The Buddha taught that human birth was difficult to attain. It is not the direct meaning of difficult to born as a human being. The birth of a brahma-god was more difficult than human birth. Because one has to practice jhānas. But as a human who has many chances to do wholesome deeds and merits. Other higher births do not have these chances. They only enjoy their merits and jhānic pleasure.The human world is like a treasure island. There are seven kinds of treasure hidden on the earth. These treasures are:
(1) The treasure of conviction (saddhā)
(2) The treasure of virtue (sīla)
(3) The treasure of conscience (hiri)
(4) The treasure of concern (ottappa)
(5) The treasure of listening (dhammasavanaṁ)
(6) The treasure of generosity (cāga)
(7) The treasure of discernment (paññā)
What happens to nowadays human being? Do they know about the hidden treasures and find it? Even most human beings do not know that these things exist. They do not have the treasure’s map. Therefore most of them behave like rats, cockroaches, and flies. They do not behave like bees, which are selfless creatures and doing their duties for the welfare of others. If someone behaves like rat, cockroach and fly and becomes a nuisance to society, their future births will be very painful.
Now someone is power-monger (politicians, leaders), war-monger, money-monger, etc…, because of their misdeeds and next time will be a servant cleaning toilets. And a rich person will be a beggar and begging for foods. These seven kinds of treasures are called noble treasures can be found only in the Buddha’s Teachings.
Everyone can attain it by noble deeds or deeds that are blameless. Therefore every Buddhist should cultivate these blameless deeds and attaining the highest blessing in the life—i.e., Nibbāna.