A Still Forest Pool

The Insight Meditation of Achaan Chah
Part 1 Understanding The Buddha's Teaching


Study and Experiencing

Let us talk about the difference between studying Dharma ideas and applying them in practice. True Dharma study has only one purpose - to find a way out of the unsatisfactoriness of our lives and to achieve happiness and peace for ourselves and all beings. Our suffering has causes for its arising and a place to abide. Let us understand this process. When the heart is still, it is in its normal condition; when the mind moves, thought is constructed. Happiness and sorrow are part of this movement of mind, this thought construction. So also is restlessness, the desire to go here and there. If you do not understand such movement, you will chase after thought constructions and be at their mercy.

Therefore, the Buddha taught us to contemplate the movements of the mind. Watching the mind move, we can see its basic characteristics: endless flux, unsatisfactoriness, and emptiness. You should be aware of and contemplate these mental phenomena. In this way, you can learn about the process of dependent origination.* The Buddha taught that ignorance is the cause of the arising of all worldly phenomena and of our volitions. Volition gives rise to consciousness, and consciousness in turn gives rise to mind and body. This is the process of dependent origination.

When we first study Buddhism, these traditional teachings may apprear to make sense to us. But when the process is actually occurring within us, those who have only read about it cannot follow fast enough. Like a fruit falling from a tree, each link in the chain falls so fast that such people cannot tell what branches it has passed. When pleasurable sense contact takes place, for example, they are carried away by the sensation and are unable to notice how it happened.

Of course,the systematic outline of the process in the texts is accurate, but the experience is beyond textual study. Study does not tell you that this is the experience of ignorance arising, this is how volition feels, this is a particular kind of consciousness, this is the feeling of the different elements of body and mind. When you let go of a tree limb and fall to the ground, you do not go into detail about how many feet and iches you fell; you just hit the ground and experience the pain. NO book can describe that.

Formal Dharma study is systematic and refined, but reality does not follow a single track. Terefore, we must attest to what arises from the one who knows, from our deepest wisdom. When our innate wisdom, the one who knows, experiences the truth of the heart / mind, it will be clear that the mind is not our self. Not the belonging to us, not I, not mine, all of it must be dropped. As to our learning the names of all the elements of mind and consciousness, the Buddha did not want us to become attached to the words. He just wanted us to see that all this is impermanent, unsatisfactory, and empty of self. He taught only to let go. When these things arise, be aware of them, know them. Only a mind that can do this is properly trained.

When the mind is stirred up, the various mental formations, thought constructions, and reactions start aising from it. building and proliferating continually. Just let them be, the good as well as the bad. The Buddha said simply, "Give them up." But for us, it is neccesary to study our own minds to know how it is possible to give them up.

If we look at the model of the elements of mind, we see that it follows a natural sequence: mental factors are thus, consciousness arises and passes like this, and so forth. We can see in our own practice that when we have right understanding and awareness, then right thought, right speech, right action and right livelihood automatically follow. Different mental elements arise from that very one who knows. The one who knows is like a lamp. If understanding is right, thought and all other factors will be right as well, like the light emanating from the lamp. As we watch with awareness, right understanding grows.

When we examine all that we call mind, we see only a conglomeration of mental elements, not a self. Then where can we stand? Feeling , memory, all the five aggregates of mind and body are shifting like leaves in the wind. We can discover this through meditation.

Meditation is like a single log of wood. Insight and investigation are one end of the log; calm and concentration are the other end. If you lift up the whole log, both sides come up at once. Which is concentration and which is insight? Just this mind.

You cannot really separate concentration, inner tranquility, and insight. They are just as a mango that is first green and sour, then yellow and sweet, but not tow different fruits. One grows into the other; without the first, we would never have the second. Such terms are only conventions for teaching. We should not be attached to the language. The only source of true knowledge is to see what is within ourselves. Only this kind of study has an end and is the study of real value.

The calmness of the mind at the beginning stage of concentration arises from the simple practice of one-pointedness. But when this calm departs, we suffer because we have become attached to it. The attainment of tranquility is not yet the end, according to the Buddha. Becoming and suffering still exist.

Thus, the Buddha took this concentration, this tranquility, and contemplated further. He searched out the truth of the matter until he was no longer attached to tranquility. Tranquility is just another relative reality, one of the matter until he was no longer attached to tranquility. Tranquility is just another relative reality, one of numerous mental formations, only a stage on the path. If you are attached to it, you will find yourself still stuck in birth and becoming, based on your pleasure in tranquility. When tranquility ceases, agitation will begin and you will be attached even more.

The Buddha went on to examine becoming and birth to see where they arise. As he did not yet know the truth of the matter, he used his mind to contemplate further, to investigate all the mental elements that arose. Whether tranquil or not, he continued to penetrate, to examine further, until he finally realized that all that he saw, all the five aggregates of body and mind, were like a red-hot iron ball. When it is red-hot all over, where can you find a cool spot to touch? The same is true of the five aggregates – to grasp any part causes pain. Therefore, you should not get attached even to tranquility or concentration; you should not say the peace or tranquility is you or yours. To do so just creates the painful illusion of self, the world of attachment and delusion, another red-hot iron ball.

In our practice, our tendency is to grasp, to take experiences as me and mine. If you think,” I am calm, I am agitated, I am good or bad, I am happy or unhappy,” this clinging causes more becoming and birth. When happiness ends, suffering appears; when suffering ends, happiness appears. You will see yourself unceasingly vacillating between heaven and hell. The Buddha saw that the condition of his mind was thus, and he knew, because of this birth and becoming , his liberation was not yet complete. So he took up these elements of experience and comtemplated their true nature. Because of grasping, birth and death exist. Becoming glad is birth, becoming dejected is death. Having died, we are then born; having been born, we die. This birth and death from one moment to the next is like the endless spinning of a wheel.

The Buddha saw that whatever the mind gives rise to are just transitory, conditioned phenomena, which are really empty. When this dawned on him, he let go, gave up, and found an end to suffering. You too must understand these matters according to the truth. When you know things as they are, you will see that these elements of mind are a deception, in keeping with the Buddha’s teaching that this mind has nothing, does not arise, is not born and does not die with anyone. It is free, shining, resplendent, with nothing to occupy it. The mind becomes occupied only because it misunderstands and is deluded by these conditioned phenomena, this false sense of self.

Therefore, the Buddha has us look at our minds. What exists in the beginning? Truly, not anything. This emptiness does not arise and die with phenomena. When it contacts something good, it does not become good; when it contacts something bad, it does not become bad. The pure mind knows these objects clearly, known that they are not substantial.

When the mind of the meditator abides like this, no doubt exists. Is there becoming? Is there birth? We need not ask anyone. Having examined the elements of mind, the Buddha let them go and became merely one who was aware of them. He just watched with equanimity. Conditions leading to birth did not exist for him. With his complete knowledge, he called them all impermanent, unsatisfactory, empty of self. Therefore, he became the one who knows with certainty. The one who knows sees according to this truth and does not become happy or sad according to changing conditions. This is true peace, free of birth, aging, sickness, and death, not dependent on causes, results, or conditions, beyond hapiness and suffering, above good and evil. Nothing can be spoken about it. No conditions promote it any longer.

Therefore, develop samadhi, calm and insight; learn to make them arise in your mind and really use them. Otherwise, you will know only the words of Buddhism and with the best intentionns, go around merely describing the characteristics of existence. You may be clever, but when things arise in your mind, will you follow them? When you come into contact with something you like, will you immediately become attached? Can you let go of it? When unpleasant experiences arise, does the one who knows hold that dislike in his mind, or does he let go? If you see things that you dislike and still hold on to or condemn them, you should reconsider - this is not yet correct, not yet the supreme. If you observe your mind in this way, you will truly know for yourself.

I did not practice using textbook term; I just looked at this one who knows. If it hates someone, question why. If it loves someone, question why. Probing all arising back to its origin, ou can solve the problem of clinging and hating and get them to leave you alone. Everything comes back to and arises from the one who knows. But repeated practice is crucial.

A Still Forest Pool

The Insight Meditation of Achaan Chah

Part 1 Understanding The Buddha's Teaching

Go Beyond Words:
See for Yourself

In my own practice, I did not know or study much. I took the straightforward teachings the Buddha gave and simply began to study my own mind according to nature. When you practice, observe yourself. Then gradually knowledge and vision will arise of themselves. If you sit in meditation and want it to be this way or that, you had better stop right there. Do not bring ideals or expectations to your practice. Take your studies, your opinions, and store them away.

You must go beyond all words, all symbols, all plans for your practice. Then you can see for yourself the truth, arising right here. If you do not turn inward, you will never know reality. I took the first few years of formal Dharma text study, and when I had the opportunity, I went to hear various scholars and masters teach, until such study became more of a hindrance than a help. I did not know how to listen to their sermons because I had not looked within.

Then great meditation masters spoke about the truth within oneself. Practicing, I began to realize that it existed in my own mind as well. After a long time, I realizes that these teachers have really seen the truth and that if we follow their path, we will encounter everything they have spoken about. Then we will be able to say: “ Yes, they were right. What else would there be? Just this.” When I practiced diligently, realization unfolded like that.

If you are interested in Dharma, just give up, just let go. Merely thinking about practice is like pouncing on the shadow and missing the substance. You need not study much. If you follow the basics and practice accordingly, you will see the Dharma for yourself. There must be more than merely hearing the words. Speak just within yourself, observe your own mind. If you cut off these verbal, thinking mind, you will have a true standard for judging. Otherwise, your understanding will not penetrate deeply. Practice in this way and the rest will follow.


Buddhist Psychology

One day, a famous woman lecturer on Buddhist metaphysics came to see Achaan Chah. This woman gave periodic teachings in Bangkok on the abhidharma and complex Buddhist psychology. In talking to Achaan Chah, she detailed how important it was for people to understand Buddhist psychology and how much her students benefited from their study with her. She asked him whether he agreed with the importance of such understanding.
“ Yes, very important”, he agreed.
Delighted, she further questioned whether he had his own students learn abhidharma.
“Oh, yes, of course.”
And where, she asked, did he recommend they start, which books and studies were best?
“Only here,” he said, pointing to his heart, “ only here,”

A Still Forest Pool

The Insight Meditation of Achaan Chah
Part 1
Understanding The Buddha's Teaching

Ending Doubt

Many people who have studied on a university level and attained graduate degrees and worldly success find that their lives are still lacking. Though they think high thoughts and are intellectually sophisticated, their hearts are still filled with pettiness and doubt. The vulture flies high, but what does it feed on?

Dharma is understanding that goes beyond the conditioned, compounded, limited understanding of worldly science. Of course, worldly wisdom can be used to good purpose, but progress in worldly wisdom can cause deterioration in religion and moral values. The important thing is to develop supermundane wisdom that can use such technology while remaining detached from it.

It is necessary to teach the basics first – basic morality, seeing the transitoriness of life, the facts of aging and death. Here is where we must begin. Before you drive a car or ride a bicycle, you must learn to walk. Later, you may ride in an airplane or travel around the world in the blink of an eye.

Outward, scriptural study is not important. Of course, the Dharma books are correct, but they are not right. They cannot give you right understanding. To see the word hatred I print is not the same as experiencing anger, just as hearing a person’s name is different from meeting him. Only experiencing for yourself can give you true faith.

There are two kinds of faith. One is kind of blind trust in Buddha, the teachings, the master, which often leads one to begin practice or to ordain. The second is true faith – certain, unshakable - - which arises from knowing within oneself. Though one still has other defilements to overcome, seeing clearly all has things within oneself makes it possible to put an end to doubt to attain this certainty in one’s practice.

A Still Forest Pool

The Insight Meditation of Achaan Chah

Part 1

Understanding The Buddha's Teaching

The Simple Path
Traditionally the Eightfold Path is taught with eight steps such as Right Understanding, Right Speech, Right Concentration, and so forth. But the true Eightfold Path is within us - two eyes, two ears, two nostrils, a tongue, and a body. These eight doors are our entire Path and the mind is the one that walks on the Path. Know these doors, examine them, and all the dhammas will be revealed.

The heart at the path is so simple. No need for long explanations. Give up clinging to love and hate, just rest with things as they are. That is all I do in my own practice.

Do not try to become anything. Do not make yourself into anything. Do not be a meditator. Do not become enlightened. When you sit, let it be. When you walk, let it be. Grasp at nothing, Resist nothing.

Of course, there are dozens of meditation techniques to develop samadhi and many kinds of vipassana. But it all comes back to this - just let it all be. Step over here where it is cool, out of the battle.

Why not give it a try? Do you dare?

The Middle Way
The Buddha does not want us to follow the double path - desire and indulgence on the one hand and fear and aversion on the other. Just be aware of pleasure, he teaches. Anger, fear, dissatisfaction are not the path of the yogi but the path of worldly people. The tranquil person walks the Middle Path of right practice, leaving grasping on the left and fear and aversion on the right.

One who undertakes the path of practice must follow the Middle Way: " I will not take interest in pleasure or pain. I will lay them down." But, of course, it is hard at first. It is as though we are being kicked on both sides. Like a cowbell or a pendulum, we are knocked back and forth.

When Buddha preached his first sermon, he discoursed on these two extremes because this is where attachment lies. The desire for happiness kicks from one side; suffering and dissatisfaction kick from the other. These two are always besieging us. But when you walk the Middle Path, you put them both down.

Don't you see? If you follow these extremes, you will simply strike out when you are angry and grab for what attracts you, without slighest patience or forbearance. How long can you go on being trapped in this way? Consider it: If you like something, you follow after it when liking arises, yet it is just drawing you on to seek suffering. This mind of desire is really clever. Where will it lead you next?

The Buddha teaches us to keep laying down the extremes. This is the path of right practice, the path leading out of birth and becoming. On this path, there is neither pleasure nor pain, neither good nor evil. Alas, the mass of humans filled with desiring just strive for pleasure and always bypass the middle, missing the Path of the Excellent One, the path of the seeker of truth. Attached to birth and becoming, happiness and suffering, good and evil, the one who does not travel this Middle Path cannot become a wise one, cannot find liberation. Our Path is straight, the path of tranquility and pure awareness, calmed of both elation and sorrow. If your heart is like this, you can stop asking other people for guidance.

You will see that when the heart / mind is unattached, it is abiding in its normal state. When it stirs from the normal because of various thoughts and feelings, the process of thought construction takes place, in which illusions are created. Learn to see through this process. When the mind has stirred from normal, it leads away from right practice to one of the extremes of indulgence or aversion, thereby creating more illusion, more thought construction. Good or bad only arises in your mind. If you keep a watch on your mind, studying this one topic your whole life, I guarantee that you will never be bored.

A Still Forest Pool

The Insight Meditation of Achaan Chah

Part 1
Understanding the Buddha’s Teachings

Achaan Chah asks us to begin our practice simply and directly with the understanding that the Buddha’s truths of suffering and liberation can be seen and experienced right here, within our own bodies, hearts, and minds. The eightfold path* , he tells us, is not to be found in books or scriptures but can be discovered in the workings of our own sense perceptions, our eyes, ears, nose, tongue, body and mind. To study these in an immediate and wakeful way and cultivate mindfulness is the path of insight prescribed by the Buddha. It has been kept alive and followed by those monks, nuns, and laypeople inspired to devote themselves to practice in the centuries since.

Achaan Chah speaks as a contemporary living representative of this ancient teaching. His wisdom and mastery have not come through study or tradition but are born of his years of practice, his diligent effort to employ meditation to calm the heart and awaken the mind. His own practice was inspired and guided by the wisdom of several great forest masters a generation before him. And he invites us to follow their example and his.

Look at what makes up the world – the six senses, the processes of body and mind. These processes will become clear through examination and an ongoing training of attention. As you observe note how fleeting and impermanent are each of the sense objects which appear. You will see the conditioned tendency to grasp or to resist these changing objects. Here, teaches Achaan Chah, is the place to learn a new way, the path of balance, the Middle Path.

Achaan Chah urges us to work with our practice, not as an ideal, but in our everyday life situations. It is here tha we develop strength to overcome our difficulties and a constancy and greatness of heart. It is here, he says , in each moment that we can step out of our struggle with life and find the inner meaning of right understanding and with it the peace of the Buddha.

* Eightfold Path: The Buddhist path of purification and liberation – right understanding, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration.

Since I have finished typing ' Breaking The Link' , it's a good idea to start typing the profound Dhammas preached by Achaan Chah. His witty ways of teaching directly pointed to the Dhamma which the meditators need to reach certain Magga and Phala stage. Hope the readers may find them useful too. This book is written under 4 parts and under various sub-titles. So I will compile them part by part.

Loving-Kindness

Loving kindness or mettā is one of the four subjects of meditation called Brahma-vihāra, Divine Abidings. The practice of this meditation is explained in detail in Visuddhimagga. Those who want to practice this meditation seriously should follow the instructions given in that book. The practice given here is for those who want to practice it as one item in their daily spiritual practice.

Loving kindness or rather mettā is defined as that 'which is solvent, which adheres'. It can be likened to oil which people put in the engines. Nobody will drive his or her car if there is no engine-oil in it for fear that the car may be damaged, but seldom do people remember to put the oil of mettā in their relationships with other people; no wonder there is so much friction, so much abrasion in human relationships. If only people could put just a small amount of mettā in their relationships, a lot of unnecessary anger, hate, grudge, resentment and other undersirable results could have been avoided. Moreover, the practice of mettā can give us eleven benefits as declared by the Buddha:

1. One sleeps in comfort.
2. One wakes in comfort.
3. One has no evil dreams.
4. One is dear to human beings.
5. One is dear to non-human beings.
6. One is protected by deities.
7. Fire, poison and weapons cannot hurt him.
8. One's mind is easily concentrated.
9. The expression of one's face is serene.
10. One dies unconfused.
11. If one does not penetrate any higher, one will be reborn in the Brahma World.

To enjoy these benifits too we should practice loving-kindness.

The Practice of Loving-Kindness

By way of Location:

May I
be well, happy and peaceful.
May all beings in this house
be well, happy and peaceful.
May all beings in this area
be well, happy and peaceful.
May all beings in this city
be well, happy and peaceful.
May all beings in this country
be well, happy and peaceful.
May all beings in this world
be well, happy and peaceful.
May all beings in this universe
be well, happy and peaceful.
May all beings
be well, happy and peaceful.

By way of Persons:

May I
be well, happy and peaceful
May my teachers
be well, happy and peaceful
May my relatives
be well, happy and peaceful
May my freinds
be well, happy and peaceful
May the indifferent persons
be well, happy and peaceful
May the unfriendly persons
be well, happy and peaceful
May all meditators
be well, happy and peaceful
May all beings
be well, happy and peaceful

May suffering ones be suffering-free
And the fear-struck fearless be
May the grieving shed all grief
And all beings find relief

• Since tomorrow is Wesak Day, and as I never posted any suttas before, it is time to do so.
• I haven't finished typing Breaking the Link -By Sayadaw U Jotika. Will try my best to complete it before May.
• May the viewers of this blog be well and happy. Happy Wesak Day.

Mangala Sutta
(Discourse on Auspicious Blessing)

Thus have I heard. Once the Blessed One was staying near Savatthi in Jeta’s Grove of Anathapindikasa’s Park. (monastery)

Then a certain devata, in the night’s last extreme, whose extreme brilliance lighted up the whole Jeta’s Grove, approached the Exalted One, having approached the Exalted One and revered him, he stood to one side, standing there to one side that devata addressed the Exalted one in verses:

Many devas and men,
Have pondered on blessings
Longing for safety
Tell them the highest blessing

1. Not to consort with fools,
With the wise to consort
And to honour the honourable
This is the highest blessing.

2. Living in befitting places,
In the past to have made merits (punna)
And with oneself rightly guided,
This is the highest blessing.

3. Ample learning and handicraft,
Being well trained in discipline
And that speech which is well spoken,
This is the highest blessing.

4. Support of mother and father,
Cherishing of wife and children
And ways of work without conflict,
This is the highest blessing.

5. Giving and conduct according to the Dhamma
And help for relatives,
With unobstructive kamma
This is the highest blessing.

6. Shrinking abstinence from evil,
Refraining from intoxicants,
Heedfulness in all that is Dhamma,
This is the highest blessing.

7. Respectfulness and humility,
Contentment and gratitude,
The timely hearing of the Dhamma
This is the highest blessing.

8. Patience and meekness when corrected
And sight of samanass,
Timely discussion of Dhamma,
This is the highest blessing.

9. Ardent effort, the divine life leading,
Insight into the Noble Truths,
And the realization of Nibbana,
This is the highest blessing.

10. Though in contact with worldly Dhammas,
Yet his mind is not shaken,
Griefless, dustless, secure,
This is the highest blessing.

11. Since by doing such things
As these (men) are everywhere unvanquished
And go everywhere in safety
This is the highest blessing.

Breaking the Link

By Sayadaw U Jotika

Perface
Breaking The Link is one of a series of talks given by Sayadaw U Jotika as an introduction to a meditation retreat. The talks were given at the Buddha Society of Victoria in Melbourne Australia in 1998.

Sayadaw replies to a question that leads to him discussing aspects of Paţiccasamuppāda (Dependent Origination), as to where in the chain-link of existence, the link can be most easily severed.

He also talks about Paţiccasamuppāda from a practical point of view, its relevance to normal life as well as to meditation practice. He expands on how mental states are the primary influence of our lives.

He says :” when we measure other people by our standards and when we measure ourselves by other people’s standard; as long as we do this, we will always feel unhappy,” and expands on this.

In further questions he talks of the best way to sleep and overcome sleeping problems. How mindfulness in daily life is the best way to overcome many other problems.

May reading this Dhamma text (* book) inspire you to further strive towards the attainment of your spiritual goals!

Anna Muresu & Lesilie Shaw
January 2006, Penang

_________________________________________________

Breaking the Link

Most of you have heard of Paţiccasamuppāda (Dependent Origination). In Paţiccasamuppāda there are two ways of beginning: one is to begin from avijjā; avijjā-paccayā sańkhāra. Paccaya means cause. From ignorance (avijjā) sańkhāra are caused. Activities, actions, deeds, wholesome and unwholesome deeds, all are sańkhāra. Also meditation and jhāna are included in sańkhāra.

Vipassanā is a different matter because the chain-links of dependent origination can be broken by seeing the true reality of mind and matter. This will be explained in detail later. However when a person practices jhāna, because in jhāna you do not see the reality of mind and matter, you identify with it. You see ans feel this as mine and it can cause another rebirth, It will be a very good rebirth because the mental state of jhāna is very concentrated, calm, peaceful and very clear, but there is still ignorance. The rebirth will be the reflection on the mental state.

Everything that happens in our life is a reflection of our mental state. This is a very important basic law to understand. It is the mental state and the power of that mental state that produces the situations of life. People sometimes ask me,” How can this sort of life happen?” What is the cause of this sort of life? How many different kinds of lives are there?” Well I cannot tell you how many different kinds, because it depends on how many different kinds of mental state there are! Depending on the mental state many different kinds of life can happen.

Even in this human world if you studied each human being very closely you would be very surprised. Although physically we share the same physical world, mentally, emotionally and intellectually, the quality of each individual mind is very different. Some people live in very painful situations, mentally they are in pain. They do not have mettā (loving-kindness) or karuņā (compassion), they don’t have clarity.

When we think of life,
We should think more about
The quality of the mind

One person may be a millionaire and another may be very poor, but the poor man may be living a very satisfying and happy life and the millionaire may have a very miserable one.

We cannot judge a person’s life on how much money or status or whatever he or she has. If I have to judge someone’s life I prefer to do it by his or her mental states. If they are a loving, kind and contented person and if their mind is peace and clear, then they are living a wonderful life. So life is a reflection of our mental state, whether your life is a success or failure it depends on your mental state, not on what you own.

A man asked me about success in life. He is working very hard to get promoted. He judges his life by how highly he has achieved in his career and he is still trying to get a higher position. He is thinking of getting another degree so that he can be promoted. I asked him why he wanted to be promoted and he said that if he got promoted he would get a higher salary.” Why do you want to get a higher salary?” I asked.” So that I can have more money and buy a bigger house and a better car.” I asked him why he wanted a bigger house and a better car.” Then I will be satisfied and I’ll consider myself a successful person and that will make me happy.”

I said ”when the day comes that you have to stop doing what you are doing,will you think of your life as a failure? How long does success last? For a few years you may feel you are a success and after failure again! As long as you measure your life by what you have, you’ll always have the fear that one day you’ll be a failure again.” Then he said:” Oh well, I’ll think about my past and about what I have achieved and that will make feel happy.”

This is just an illusion;
real happiness comes from
what you are now
not from what you have been

Most of us go through life thinking “ I was this” ……” I was that” ……. I often ask people “who are you?” by that I mean their name. But one man, instead of telling me his name said ”I was a minister.” All I wanted to know was his name, not what he did. He was so concerned with who he was that he didn’t even understand my question. By looking at him I could see that he was really afraid of people not respecting him for who he is.

As long as you cling to what you were or are,
You will be insecure
Real security comes from being satisfied with
Who you are and not what you are

If you are a peaceful, calm, loving, compassionate, mindful and wise person you can be very satisfied with who you are and it does not matter whether people think highly of you or not. Your satisfaction is expressed in the way you live your life, you will not be afraid of people not respecting you because you don’t have a high status. As long as we cling to our status or position, we live life with fear and insecurity. Life is a reflection of our mental states, therefore who we are depends on our mental state.

Let’s come back to meditation. In Vipassanā practice we are paying attention to what is happening right now, not the past; we are paying attention to what is happening in the present, but the immediate past can also be included in the present. For example, if I strike this bell; no, I have not struck this bell it; now I am going to, so its in the future, we cannot really observe the sound of the bell now, because it does not exist; so you can think “he is going to strike the bell and it will make a sound” this is just a thought, this is not observation, this is not Vipassanā .

Now I strike the bell, you hear the sound, you pay attention to the sound, ’hearing’, this is a sound; also you can pay attention to the quality of the sound, slowly it becomes softer and softer, then you cannot hear it anymore. So at the moment you hear the sound you can pay attention to the sound and you can pay attention to the consciousness of the sound too; ’hearing’. Hearing means consciousness. This hearing consciousness arises because of the sound, without the sound there cannot be consciousness of it.

There must be this ‘it’ (the sound) present for consciousness to arise. When you are watching this consciousness you are watching vińńāņa-kkhandha ( consciousness aggregate). We know that this consciousness of ‘it’ cannot arise without the ‘it’. This sound is the cause of this consciousness, we are seeing cause and effect nd this cause is samudaya as well.

Samudaya has two meanings: arising and cause. That is why the Second Noble Truth is dukkha samudaya sacca; the Truth of the cause of the dukkha. So this sound is the cause of this hearing consciousness. They are so much together, one being the cause of the other, we do not think.”this happen first and that happen later”. In fact they happen at the same time; when the sound is there, so is the consciousness; when there is no sound, there is no consciousness.

Sometimes in the same noticing, when the mind is working very fast, we can see both. In the same noticing there is a series of awareness’s, in fact in just one second they can be innumerable, seeing clearly becomes so powerful that in one seeing you can understand so much. When you experience it, you will know how amazing it is. Without thinking of anything, in one seeing, you can understand a lot.

When you notice the consciousness of the sound at the same time you are aware of the sound, you cannot separate the two. Sometimes when you are paying attention to the sound you can reflect and contemplate on the fact that because of this sound there is hearing, without it there cannot be any hearing.

Although if you think about this is obvious and you can understand it, when you actually see the consciousness arising just NOW, you really know that because of this sound, this consciousness arises; that this is something new that you are experiencing.

Meditation is not about seeing something
that has not been seen before;
meditation is seeing
that same phenomenon in a different way.
It is a new way of seeing

Everybody knows that because of the sound there is hearing, but this is a thought. We feel that there is already a person there to hear the sound, but in meditation practice, when it happens, we know that this consciousness just happens NOW, and it appears because of the sound. You know this consciousness as something totally new.

When we can see phenomena as something totally new, arising just now, only then we are seeing reality. This happens in Vippasanā meditation practice, you can see consciousness arising NOW because of this object and we know that because of this object this consciousness arises. This is the samudaya factor. We can also see the sound as arising and passing away; arising is samudaya and passing away is vaya.

We can understand the same Dhamma in many ways. The Buddha says:

“ He dwells contemplating the Samudaya- Dhamma (originating factors) and he dwells contemplating the Vaya-Dhamma (dissolution factors)”
~ MAHĀ-SATIPATTHĀNA SUTTA,
DIGHA NIKĀYA SUTTA 22

Vaya also means nirodha. There are many synonyms here: Samudaya also means nibbati-lakkhana. Vaya means viparinama-lakkhana and it also means nirodha, dissolution.In Paţiccasamuppāda the word nirodha is used: Avijjā-paccayā sańkhāra can be put another way, avijjā tveva asesavirāga-nirodha; sańkhāra-nirodho. Here the word nirodha comes in. So when there is avijjā (delusion) there is sańkhāra.

We do so many things because we don’t really understand absolute reality. We think that it will make us happy doing this and that and we will be unhappy if we don’t. There is always this ‘I’. But when we really see there is no real ‘I’ and there are only mental and physical phenomena, then our understanding changes. When ignorance (avijjā) totally ceases, even doing wholesome actions does not create kamma anymore, and because kamma is not created anymore there can be no result and there are no sańkhāra created. The link is broken; sańkhārā nirodhā, viňňāņā nirodho.

At birth, the first consciousness in life happens because of sańkhārā, which in this case is synonymous with kamma. Because of kamma there is rebirth consciousness and this is called viňňāņā. If there were no sańkhārā there would be no kamma to give rebirth; therefore there would be no rebirth. So sańkhārā nirodhā, viňňāņā nirodho viňňāņā nirodhā, nāma-rūpa nirodho; if there were no rebirth consciousness there would be no mental and physical process following it. If this dissolves, this also dissolves, it continues on and on that way.

Nāma-rūpa nirodhā, phassa nirodho; if there are no mental and physical phenomena going on, there cannot be contact with sense objects anymore.

The opposite is, as there is mental and physical process going on, so there is contact with sense objects. Phassa-samudayā, vedanā-samudayo, phassa-nirodhā, vedanā-nirodho; because of contact there are pleasant, unpleasant or neutral feelings. If there were no contact then there would not be pleasant, unpleasant or neutral feelings anymore.

At one stage in your Vipassanā meditation practice you see this very clearly, sometimes brief moments of thinking arise and sometimes even without thinking you can know it; you can see the reality of it very clearly.

Vedanā-nirodhā, taņhā-nirodho; if there are no feelings of any kind; there cannot be desire for anything anymore. When we feel happy or unhappy about something, we see that because of feelings, because of enjoyment, there is this desire to have more. When we feel good about something we want more of it and when we don’t feel good about something we don’t want it instead we want to replace it with something that feels good.

Feelings direct the mind towards more desire. When there are neutral feelings and we don’t like them we want something pleasant, something that can give us strong feelings, which is further desire. Whenever desire arises we can see that it arises because of feelings, if there were no feelings there would be no desire anymore.

Feelings control our lives.
Vedanā is that factor that motivates us
to do this and that, in order to feel good.
When we can see this very clearly it helps
the mind to become more detached.
This detachment is freedom.
Detachment makes this mind clearer and
it gives us more freedom.

The more we see how vedanā influences our mind the more we can free ourselves. This is where the chain-link in Paţiccasamuppāda can be broken and we find the way out: between vedanā and taņhā. We experience vedanā but if we don’t let it become taņhā (craving) we can get out of it. But if we go on to taņhā, which means desire, then desire can build more and more energy, more and more momentum.

Taņhā can then become upādāna, clinging or very strong desir. Taņhā is normal desire; upādāna is very strong desire. When taņhā is present you feel “I want it”, if it becomes upādāna then you feel you cannot live without it. What do you do when you feel you can’t live without it? You do whatever can to get it. Upādāna leads to bhava. Here bhava has two meanings, one is ‘kamma’ and the other is ‘ another life’. Here it means kamma because you have such a strong desire, you think about it, you talk about it and you do something about it; this creates kamma. Kamma leads to jāti (birth), because of kamma there is another rebirth.

The chain goes on and on. In practice, sometimes we see one part of it and sometimes another, but mostly we begin to see the vedanā and taņhā link more clearly. Later in our practice when concentration and mindfulness become very strong, we can experience phassa (contact), the mind coming in contact with the object, the contact is very clear and powerful. Usually we don’t experience this contact because immediately there is vedanā , the feeling of enjoyment of it.

So when mindfulness becomes very strong, instead of going into the process of taņhā we stop there and watch the object, we define it, and we enjoy the object.

In meditation practice we receive the object,
we see what it is very clearly but
we don’t go into enjoying it.
Instead of getting happy or unhappy about it,
we stop right there and just watch it.

We see that it is arising and passing away and there is nothing to be happy or unhappy about. When this takes place the process stops at the point of phassa: contact and observation, without reacting to it.

We don’t see this as either good or bad, there is no discrimination anymore. There is no desire for it to be different anymore. Observation is very clear, therefore without thinking of it being different in any way, the mind just observes it; it makes no difference, whatever it might be.

Phassa-samudayā vedanā-samudayo; phassa-nirodhā vedanā-nirodho; is a very important link. From vedanā-samudayā, taņhā-samudayo; vedanā-nirodhā, taņhā-nirodho; when we see the links like that, we are seeing the originating factor and the dissolution factor, both of them; seeing it arising, seeing it passing away. Seeing the cause of it and seeing the dissolution of it. This all means seeing samusaya-dhamma and vaya-dhamma.

~end~

佛陀法语 四月

四月十日
仇敌对仇敌所致之伤
憎恨者对憎恨者所致之伤
也比不上一颗受不良引导之心
所致之伤更惨痛
非母亲，非父亲 亦非其他亲属
比得上一颗受良好引导之心
使人得到更大益处

四月九日
如来自成道至涅磐所说的一切法，句句属实，并无捏造。正因如此，他才被称为“如来”

四月八日
一个人若贪婪多欲，汲汲营求， 心意歹毒， 思想腐败，粗心大意， 放荡不羁， 信念杂乱， 不懂得控制感官，那么， 即使他拉住我袈裟边沿紧跟随我，也离我很远。 为什么呢？因为他看不见佛法。 看不见佛法就是看不见我。
一个人若不贪婪多欲，不汲汲营求，心地纯正，善良，念念分明， 泰然自若， 心平气和，心念专注，能控制感官，那么，他即使住在百里之外，也离我很近。为什么呢？因为他看见了佛法。看见了佛法就是看见了我。
虽然身近平静者，
却汲汲营求，片刻不歇，
这沸腾者离已平静者何其远！
这激动者离已冷静者何其远！
这贪婪者离已知足者何其远！
洞悉佛法，摆脱欲爱，
智者灭除一切欲望，
他静如一池无风止水，
这平静者离已平静者何其近！
这冷静者离已冷静者何其近！
这知足者离已知足者何其近！

四月七日
一个人若具备有四种素质便会被视为好人。哪四种？ 一个好人， 即使有人提问，他也不会讲别人的缺点， 如果没人提问，他更不会讲了。解如被提问而又非回答不可时，他也只是简略地，含蓄地，勉强的讲述。这样的人才称得上是好人。
再者，一个好人，即使没有人提问， 他也会讲述别人的优点，如果有人提问，他当然会讲了。假如被提问而又非回答不可时，他会详尽地，豪不犹豫地，豪不隐瞒的讲述。这样的人才称得上是好人。
再者，一个好人，即使没人提问， 他也会讲自己的缺点；如果有人提问，他当然会讲了。假如被提问而非回答不可时，他会详尽的，毫不犹豫地，毫不隐瞒地讲述。这样的人才称得上是好人。
最后， 一个好人， 即使有人提问， 他也不会讲自己的优点；如果没人提问， 他更不会讲了。假如被提问而又非回答不可时，他也只是简略地，含蓄地，勉强地讲述。这样的人才称得上是好人。

四月六日
在家弟子不应经营五种。哪五种？即从事屠宰业，贩卖奴隶，武器， 酒类和毒品。

四月五日
有三种不纯正的思想。 哪三种？即自高自大的思想，争夺名利的思想，为他人忧虑的思想。

四月四日
有四种素质能促使世间前进，即警觉的成就，细心的成就，善交朋友的成就和平衡生活的成就。
何谓警觉的成就？即一个人无论从事那一门行业，如耕种，经商，畜牧，当射手，侍奉君王，当工匠等等，都能逐渐熟练精通，毫不厌倦，能灵活应用不同的方法或途径去安排与进行事物。
何谓细心的成就？即一个人对于任何通过工作与努力，劳力与汗水， 以公正合法的途径所赚取的财富， 都能节俭及加以看守， 确保它不为君王掠夺，强盗抢劫，水火毁灭及因不肖子孙而丧失。
何谓善交朋友的成就？一个人无论住在任何乡村或城市，都能与有修养，信心，德行，布施与智慧的老少接触，交谈与讨论。他的言语行动都根据有信者之信心，有德者之德行，有布施者之布施，有智慧者之智慧。
何谓平衡生活的成就？即一个人知道自己的收入与支出。他既不奢侈，也不吝啬， 能量入为出。有如金匠或他的学徒在提枰时，知道一边向下沉多少，另一边向上翘多少。 同样的，这人知道自己的收入与支出。收入少却又挥霍无度的人，会被他人说：“他享其财富，有如一个为吃苹果而将整棵树砍下来的人一般。”收入丰盈却又很吝啬的人，会被他人说：“他会死得如乞丐一般。”
有四种途径会使人丧失他所累积之财富：荒淫，放荡，酗酒和结交恶友。设想有一个大水箱，内有四个入口。一个人关了入口，开了出口，如果没有下雨，水量将会逐渐减少。同样的，财富也通由这四个途径而丧失。
有四种途径使人保留他所累积之财富：设想有一个大水箱，内有四个入口，四个出口。一个人开了入口，关了出口。 如果有下雨，水量将逐渐增加。 同样的，财富也通由这四个途径而保留。

四月三日
贪欲，瞋恨，邪见都是不纯洁正当的。 因为贪欲， 瞋恨， 邪见而造成的身业， 口业， 意业也都是不纯正的。 因为心被贪欲，瞋恨，邪见所蒙蔽，不能自制， 以致用处罚，监禁，罚款，辱骂，排斥或以“强权即公理”等手段来迫害他人，使他人痛苦的行为也都是不纯正的。

四月二日
谁是自己最好的朋友？谁又是自己最大的敌人？ 身体，语言，思想不纯净的人，即使声明说：“我们爱惜自己。”他们依然是自己最大的敌人，为什么呢？因为他们以对待敌人的身体，语言，思想对待自己。身体，语言，思想纯净的人，即使声明说：“我们不爱惜自己。”他们依然是自己最好的朋友。为什么呢？因为他们以对待朋友的身体，语言，思想对待自己。

四月一日

心本来是明亮的， 却被外来的污垢所沾污， 凡夫不明白这点，所以他们没有修养心。 心本来是明亮的，故能清除外来的污垢，圣洁的弟子了解这点，所以他们有修养心。

Finally I have texted down the whole book of 佛陀法语。 As planned, I selected a Dhamma book from Sayadaw U Jotika titled " Breaking The Link" to put on this blog. This book is meant for those readers who have acquired certain knowlegde of Dhamma, basic Pali and some experinces in Vipassana meditation. I hope readers will find it benifited as to stop the rounds in Samsara.

佛陀法语 三月

佛陀法语

三月卅十一日
一个家庭能长久持续下去， 归功于下列四个因素：他们能寻求与禰补已丧失之物，修补损坏之物，适量地饮食， 授权给有德的男士或女士主管家务。

三月卅十日
世人可分为三种类型。那三种？即石上雕刻型，沙上爪痕型，水上字迹型。 那一种人属于石上雕刻型？ 即那些经常发怒， 而怒气持久不息的人， 就像石上雕刻一样， 不会轻易被风，水或时光所侵蚀而消失。 那一种人属于爪痕型？即那种经常发怒， 但怒气很快就消的人， 就像沙上的爪痕一样， 很快被风，水或时光所侵蚀而消失。 那一种人属于水上字迹型？ 即那些被人以恶言暴语，尖声高调相欺，却能马上与对方和解， 保持和气友善的人， 就像水上的字迹一样， 很快就消失。

三月廿九日
弟子如何以爱心而非敌意去对待导师呢？慈悲的导师为了弟子的福利，教导他们佛法， 说：“这是为了你们的福利与快乐。”弟子们因此聚精会神， 以接受那高深的知识。他们不会违背导师的教导。他们会如此以爱心而非敌意对待导师。“因此，你们也应如此以爱心而非敌意对待我， 这会为你们带来长久的福利与快乐。我不会像陶器匠一样， 把你们当陶土来揉捏，反之，我会苦口婆心地反覆诉说， 反覆试探， 只有能者才经得起探试。

三月廿八日
与具有七种德行的人结交为友。那七种？即能施舍难以施舍的东西， 能做难做之事，能承担难以承担之事， 能透露自己的秘密， 又能为你守密，在你遇难时并不舍弃你，在你失意时也不舍弃你。
三月廿七日
凡是一个出于慈悲， 为弟子的福利著想的导师所该做的， 我已为你们做了。 这里是树下， 这里是空地， 在这儿修习禅定，不可怠惰， 以免日后懊悔。 这是我给你们的指示.

三月廿六日
据我所知， 没有一种东西比一个没有开悟的心更不能被使用。实在的， 没有开悟的心是不能被使用的。据我所知， 没有一样东西比一个开悟的心更能被使用。 实在的， 开悟的心是能被使用的。

三月廿五日
麻加离尊者（Vakkali）住在陶器匠的草棚内， 病得很重， 很辛苦，于是吩咐侍从说：“朋友， 到世尊那儿去， 替我向他顶礼， 告诉他我病了， 希望他能本著慈悲心前来探访我。”
侍从到了世尊那里， 依照指示上前顶礼及邀请他到草棚去。世尊默许了，披上僧袍，拿起乞钵便出发。
当麻加离看到世尊逐渐走来， 便挣扎起床来迎接。世尊见了说：“不必了， 麻加离， 躺下吧！这里有座位， 我就坐在这儿。”坐下后， 世尊对麻加离说: “我希望你能忍受得起，我希望你能支撑得住。疼痛是加剧了， 还是减退了？”
“啊不，世尊， 我忍受不起， 也支撑不住。疼痛不加剧，也不减退。”
“那你有任何疑问或悔恨吗？”
“说实在的， 世尊， 我无疑问也无悔恨。”
“在德行上你可有必须自责之处？”
“没有的， 世尊。”
“那你必定有所担心， 有所遗憾吧？”
“若说这方面， 长久以来我就渴望会见世尊您了，但体力方面却不允许。”
“嘘！麻加离， 你为何要见我这肮脏的肉身呢？看见佛法就是看见我， 看见我就是看见佛法。 真的， 看见佛法就是看见我， 看见我就是看见佛法。”

三月廿四日
有三种人对众生很有帮助。那三种？即引道众生皈依佛，法，僧的人； 引导众生了解四圣谛的人；引导众生断除烦恼， 在今生中得到彻底解脱的人。 没有任何人比他们对众生更有帮助。

三月廿三日
在此世间，
人应谨慎地修习德行；
因为德行修习好，
成功便在握了。

谨慎修习者应坚守德行，
追求三种快乐：
他人的称赞，财富的获得， 死后升天堂。
有德者能够自律，
故，结交了许多朋友；
无德者为非作歹，
故， 朋友都疏远他。

无德者恶名昭彰，臭名远扬，
有德者众望所归， 声誉卓著。
德行是一切善与美之基础， 前驱， 根源，
故，人应净化其德。

德行是控制， 是自律，
德行带给心喜悦，
德行是诸佛成佛的桥梁，
故，人应净化其德。

德行是强大的力量，
德行是锐利的武器，
德行是至上的装饰，
德行是神奇的盔甲。

德行是坚固的桥梁，
德行是最好的膏药，
向四方散发著香味。

德行是首要的配备，
德行是旅途上的粮食，
德行是最佳的车辆，
能驶向任何方向。

三月廿二日
流浪汉坚布楷达卡（Jambukhadaka）来问舍利佛尊者说：“他们都在谈论着涅槃，舍利佛，到底什么是涅槃？ ”
“断除贪，瞋，痴就是涅槃。”
“是否有途径可以通向涅槃？”
“是有这么一个途径， 这么一个方法的。”
“那是什么？ ”
“朋友，那是八正道， 即正见，正思维， 正语， 正业， 正命， 正精进， 正念， 与正定。 这是一条吉祥的通道， 是个證悟涅槃的吉祥方法，也是认真修行的好理由。

三月廿一日
所谓的“思维”、“心”或“意识”，在日夜里不断地升起又消失，就像抓著树枝，在树木丛林中摇荡的猴子一样，放松了这只手中的树枝又即刻去抓另一根树枝。所谓的“思维”、“心”或“意识”，就是这样在日夜里不断地升起又消失。

三月廿日
别视察他人之过失，
别视察他人已做和未做的事，
应视察自己已做和未做的事。

当人轻蔑有过之人，
又常怀爱慕之心，
他的烦恼不断增加，难以消灭。

唯当你能做到你所教导别人的，
那么你抑制了自己，
你便能抑制他人，
的确，抑制自己是艰难的。

你一定要监视自己，
你一定要省查自己，
守护自己，保持正念，
啊！比丘，你会活在快乐中。

三月十九日
人生有五个最适于奋斗的阶段。那五个？当人年纪轻、头发黑， 正处在青春、全盛时期，是第一个适于奋斗的阶段。当人的身体健康，消化能力强，身体不臊热也不虚寒时，是第二个适于奋斗的阶段。当没有饥荒发生，粮食不成问题，人们可以靠朋友的帮助过活时，是第三个适于奋斗的阶段。当人们和睦共处、情感水乳交融、目光温和友善、彼此毫无纷争、相亲相爱时，是第四个适于奋斗的阶段。当僧众们和睦共处、不相互辱骂、控诉、争吵、争辩；都同意一种教诲；信心不足者获得信心，已具信心者，更进一步加强时，是第五个适于奋斗的阶段

三月十八日
流浪汉难提耶（Nandiya）问世尊：“有那些条件，在修习与发展之后，能引人走上涅磐的目标。”
“难提耶，有八个条件在修习与发展之后，能引人走上涅磐之道，达到证悟涅磐的目标。那八个呢？ 即正见、正思维、正语、正业、正命、正精进、正念、正定。”

三月十七日
有四件事可以增进智慧，对在人道中的众生有很大助益。那四件事呢？即结交善人，听闻佛法，明智留意，亦法修行。

三月十六日
皈依佛、法、僧， 将不再畏怕、焦虑。

三月十五日
世尊问目犍连：“你感觉昏沉吗？”
“是的，世尊。”
“那，当你感觉昏沉时，就别执著于昏沉的念头，它可能就因此消失。若不，或许你反复思考佛法的教义能将昏沉去除。再不，或许你反复背诵经文细节能将昏沉去除。再不，或许你从座席处立起，洗脸，仰望满布星星的夜空能将昏沉去除。再不，或许你在内心建立起清醒的知觉，不论昼夜都光明无阻清楚明亮，这能将昏沉去除。再不，或许你来回走动，对身前背后的一切都很清楚，但心神集中在内，不为外物所诱，这能将昏沉去除。再不，或许你向右边躺，以左脚叠右脚做狮子卧状，保持清醒，念念分明，并默想著‘过一会我将起身。’醒觉后立即起身，思想著：‘我不迷恋卧躺与睡眠。’应这样的锻炼自己。

三月十四日
有三种念头会导致盲目、无知、使智慧消失，使烦恼滋生，对证悟涅磐没有助益。那三种？贪念、嗔念与伤害念。
有三种念头会扩大视野与见闻、使智慧增加、会促进和谐，对证悟涅磐有助益。那三种？舍弃念、慈悲念、施助念。

三月十三日
黎明是旭日之前驱，德行是八正道之先锋。

三月十二日
世尊问：“我指甲中的小沙粒和大地的相比，何者较多？”“世尊，大地的远比您指甲中的沙粒多，两者根本不能相比。”“同样的，轮回在人道的众生很少，远远比不上轮回在非人道的众生。” 因此，你应时刻修行，提醒自己：‘我们应认真地过活。’

三月十一日
日夜勤力净化身、口 、意业的人，日夜都快乐.

三月十日
清净身体有那三方面？人应戒杀，放下刀棍，慈悲和善地对待众生，心平气和地过活。人应戒偷，不论在树林中或村落中，若不是人家赐给，决不自取、决不偷盗。人应戒邪淫，不与任何受父母、兄姐或亲戚监护的女子发生关系，也不与受法律保护，誓言对丈夫忠心或正在受刑或配花待嫁的女子发生关系。

三月九日
不论是国王、农夫、将军、村长、互助会主管或族长，只要具备了五种素养，便会进步、成长而不衰退。那五种？
就以族长为例吧！他以自己的精力、血汗，用合法的途径赚取财富。他尊敬孝顺父母，父母则欣喜慈爱地回报他说：“愿你长寿，愿神保佑你！“因此具备了善待父母的素养的人，一定会进步、成长而不衰退。他也同样善待妻子、儿女、佣人、工人，善待佃户与房客、天神、沙门与婆罗门，而他们也都会回报他说：“愿你长寿，愿神保佑你！”

三月八日
不断地做那样的思索冥想， 心便产生那样的倾向。

三月七日
如果把虫胶（可作红色染料）、郁金粉、蓝色或黄色染料混在一碗水中，视力再好的人也不能辨认或看清自己在水中的影子。同样的，当一个人的心被感官之欲充塞、淹没，而不知如何预防时，他就不能辨认或看清自己与他人的福利；以往牢记在心的经文全部忘却了；近日所学的更不用提了。

如果将一碗水放在火上加热，煮滚沸腾，视力再好的人也不可能辨认或看清自己在水中的影子。同样的，当一个人的心被憎恨所充塞、淹没而不知如何预防时，他就不能辨认或看清自己与他人的福利，以往牢记在心的经文全都忘却了；近日所学的更不用提了。

如果在一碗水中长满了水草，视力再好的人也不可能辨认或看清自己在水中的影子。同样的，当一个人的心被懒散怠惰所充塞、淹没而不知如何预防时，他就不能辨认或看清自己与他人的福利；以往牢记在心的经文全都忘却了；近日所学的更不用提了。

如果一碗水经风而掀起阵阵涟漪，视力再好的人也不可能辨认或看清自己在水中的影子。同样的，当一个人的心被烦躁不安所充塞、淹没而不知如何预防时，他就不能辨认或看清自己与他人的福利，以往牢记在心的经文全都忘却了；近日所学的更不用提了。

如果一碗水经搅拌而变得浑浊似泥，把它放在荫暗处，视力再好的人也不能辨认或看清自己在水中的影子。同样的，当一个人的心被疑惑所充塞、淹没而不知如何预防时，他就不能辨认或看清自己与他人的福利；以往牢记在心的经文全都忘却了，近日所学的更不用提了。

三月六日
一时，世尊住在释迦族的迦毗罗园中的榕树园里，释迦族人摩诃（）玛（Mahanāma）来问世尊：“世尊，要怎样才能成为一名在家弟子？”
世尊说：“皈依了佛、法、僧之后就是佛弟子。”
“世尊，在家弟子如何修养德行？”
“在家弟子若能戒杀生、戒偷盗、戒邪淫、戒妄语、戒饮酒、就是有德行。”
“世尊，怎样才算是利益自己而非他人？”
“当一个人建立起信心、德行、能割舍放弃、好亲近僧众、好闻佛法、能专心听讲并专心思考、理解佛法的文句与字义、并依法修习，然而却不积极助他人建立这些素质，那他便是只利益自己而非他人。”
“世尊，怎样才算是利益自己也利益他人？”
“世尊，怎样才算是利益自己也利益他人？”
“当自己建立起信心、德行、能割舍放弃、好亲近僧众、好闻佛法、能专心听闻并反复思考、理解佛法的文句与字义，并依法修习，同时也积极帮助他人建立这些素质，那他便是利益自己也利益他人。”

三月五日
有能力却不奉养年老的父母，
这是一个人身败名裂的原因。

三月四日
一个人不再撒谎就不再是人世间的骗子，而是个老实、可靠、可信赖之人了。一个人不再诽谤他人，就不再说长道短、挑拨离间，他是众适失和者的调解人，是众团结者的支持人。他促进和谐、庆祝和谐、乐于进行调解。调解是他说话的动机。一个人不再用粗言暴语，所说的话，就不再是伤人之言语，而是顺耳动听、感人肺腑、温文有礼、受人喜爱之言语。一个人不再讲绮语（轻浮的话），而只在适当的时候开口，讲的句句属实、切中事理；讲的是佛法、戒律、有价值之言语；讲得合时、有理、清晰，与目标有关。

三月三日
弥加拉·罗汉尼亚王（Miragā Rhohaneyga）的要臣兀加(Ugga)对世尊说：“世尊，陛下的财富真令人惊讶呀！”
“兀加，陛下的财富究竟有多少呢？”
“很难说呀，也许有一亿金和一亿银吧！”
“那是真正的财富吗？它们会因水、火、暴君、强盗、敌人和不肖子孙而丧失。但是有七种宝物是不会因上述因素而丧失的。那七种呢？即信心、德行、责任感、知耻心、学识、布施和智慧。这七种宝物不受水、火、暴君、强盗、敌人和不肖子孙所影响。

三月二日
身体不能缺乏粮食，必须依靠粮食来维持生活。同样地，五障也不能缺乏各自的粮食以维持下去。什么是激起或支持已升起的感官之欲的粮食呢？是没有节制地注视事物的诱惑特征。什么是激起或支持已升起憎恨的粮食呢？是没有节制地关注事物令人厌恶的一面。什么是导致或支持懒散怠惰的粮食呢？是没有节制地沉溺于悔恨、昏沉倦怠、精神松散中。什么是激起或支持烦躁不安的粮食呢？是没有节制地关注心念上的干扰。什么是激起或支持疑惑的粮食呢？是没有节制地关注不确定及存有疑问的事物。

三月一日
起身！坐直！
梦想有何益处？
怎么你病了，被忧伤之箭射中，
仍然能继续安眠？

起身！坐直！
锻炼自己，争取心境平和。
别让阎王得知你懒散，
把你骗入他的领域。

天神与人都受执著所困，
你应摒除执著。
莫错过机会，
错过者惟有走入地狱。
怠惰是尘埃，
尘埃随着怠惰而来，
以知识和警觉，
从身上拔出致伤的箭。

因为平时不够用功，所以没有每天记录这些智慧的语录。结果电脑当了两个星期，离开法语纪录的日期就更远了。好吧！答应自己这个即将来临的假期一定要把三月份的都记录完毕。然后再选择一些实用的经典用心的一字一字打上部落去。加油加油吧

佛陀法语 二月

二月廿八日
丧失财物事小，丧失智慧事大；
求取财物事小，求取智慧事大。

二月廿七日
别对罪恶掉以轻心，
说它不会在自己身上发生。
通过一点一滴的累积，
水瓶盛满了水；
通过同样的途径，
愚者积满了罪恶。
别对善行漫不经心，
说它不会在自己身上发生。
通过一点一滴的累积，
水瓶盛满了水，
通过同样的途径，
智者积满了善行。


二月廿六日
你若能正确的运用“圣洁的生活、崇高的境界，如来的生活方式”等词时，你便会懂得用它们来形容全神贯注于念息法的状态。

二月廿五日
已有污迹的脏布块，即使浸在青、黄、红或深红色的染料中，也难以染得均匀好看。为什么呢？ 因为那布块本身不清洁。同样的，一颗心受了污染，厄运必定随之而来。一块洁净的布块，浸在青、黄、红或深红色的染料中，必能染得均匀好看。为什么呢？因为那布块本身是洁净的。同样的，一颗心保持洁净，好运必定随之而来。


二月廿四日
没有支架的瓶子易打翻，有支架的瓶子不易打翻。没有支柱的心易崩溃，有支柱的心不易崩溃。心的支柱是什么？是八正道：正语、正业、正命、正精进、正念、正定、正见、正思维。


二月廿三日
感官之欲是一种障碍，它蒙盖了心，也削弱了智慧。憎恨、懒散怠惰、烦躁不安和疑惑也是障碍，它们蒙盖了心，也削弱了智慧。一个人若摒除了这些在心中茁壮长大并削弱了智慧的障碍，智慧便会大进，便能分辨出自我利益、他人利益，人我的共同利益，及获得圣者的知识与眼光，进而能超出人道。


二月廿二日
岑拉伐惹婆罗门（Bhāradvāja Brahmin） 族的阿拘沙卡（Akkosalca）听族长跟随著乔达摩的僧众修行，非常气愤，不高兴，跑到世尊跟前，以无礼、刻薄的语言辱骂、咒骂世尊。他骂毕之后，世尊说：“你有接待过登门造访的亲戚、朋友或其他客人吗？”
“有的，乔达摩，我有时要接待。”
“那你有替他们准备软、硬食物及让他们歇息吗？”
“有的，乔达摩，我有时会这么做。”
“那如果他们不接受你的这些东西，这些东西将属于谁的？”
“属于我的。”
“婆罗门，现在也一样，你用来辱骂、咒骂我的粗言暴语我一概不接受，它们还是属于你的。婆罗门，使你的。当遭受他人辱骂呵责时，反唇相讥的人，就有如宾客与主人一起入席，共享美食，彼此能互相受惠。婆罗门，我们并不曾一起入席，共享美食及互相受惠。它们还是你的，婆罗门，它们还属于你的。

二月廿一日
来！在日常生活中把感官之门户守好。全神地、小心翼翼地视察心念的活动，时刻持有一个警觉、洞察分明的心。


二月廿日
“世尊，能看见布施的显见成果吗？”
世尊回答：“能！好施者受众人爱戴，善士智者都愿意跟随他。他的好名声因此传播开来。这些都是布施所带来的显见成果。此外，不论是与达官贵人、婆罗门、居士或沙门交往时，好施者能满怀信心，从容不迫地应对，这是布施的显见成果。再者，好施者死后必能投生在天道中，这是布施的将来成果。


二月十九日
拥有财富会遭受到五种不利的后果。那五种？即遭受火灾烧毁、水灾淹没、帝王妒忌、强盗抢夺、不肖子争夺。

拥有财富亦能带来五种有利的后果。那五种？即用财富使自己快乐、使父母、妻儿、佣人员工、友人伙伴快乐。他怀著将来会美好的高尚目标，用财富供养隐士与婆罗门，将能获得快乐与往生到天道去。

二月十八日
人若不断地追忆、思想过去、现在、未来所渴望的事物，欲念便因此滋生。有了欲念，人就会被所渴望的事物束缚。一个充满欲念的心，就是我所说的“束缚”


二月十七日
纳窟拉毗达（Nakulapitā）居士与妻子纳窟拉玛达（Nakulamatā）来见世尊。坐下后，纳窟拉毗达说：“我的妻子过门时，我只不过是个小男孩，她是个小女孩。时至今日，我都不曾察觉到自己曾在思想上或肉体上对她做出超越庄重范围的行为。世尊，我们俩渴望今世永聚首，也渴望来世永相聚。”

纳窟拉玛达接着说：“世尊，我被带入夫家时只是个小女孩，他是个小男孩。时至今日，我都不曾察觉到自己曾在思想上或肉体上对他做出超越庄重范围的行为。世尊，我们俩渴望今世永聚首，也渴望来世永相聚。”
世尊说：如果夫妻俩今世、来世都渴望能相聚，而他们的信念、德行、布施、智慧都能相互配合，那么，他们今世、来世都能相聚

二月十六日
一个好人的轮回出世，是为了给周遭的许多人带来利益、快乐和幸福，包括他的父母、妻子、儿女、佣人、工人、朋友、伙伴以及隐士和婆罗门。

二月十五日
专心修习与发展念息法，是非常平静、卓越、完美的事，亦是一种愉快的生活方式。不仅如此，修习念息法还能在片刻之间灭除了升起的恶念，就有如在干旱季节所下的一场骤雨，在片刻之间抑制了飞扬的尘土一样。

二月十四日
以努力渡怒江
以精力过悲海

二月十三日
有五种杂质会影响金的弯曲度、可造性、光泽、坚韧度，使它不易达臻完美的效果。那五种杂质呢？ 即铁、铜、锡、铅、银。金若纯净不含杂质，则易于弯曲、可造性高、富有光泽、不会脆弱，可达臻完美的效果，人可用它治制成自己喜爱的各种装饰品，如图章、戒指、耳环、颈链、金链等。

同样的有五种杂质会影响心的灵活性，可造性、光泽， 使其不适合断除污点。那五种杂质呢？即感官之欲、憎恨、懒散怠惰、烦躁不安、疑惑。心若摆脱这五种杂质则能发挥其灵活性、可造性、光泽、不在脆弱，适合断除污点。人也因此能引导纯净的心，去了悟所有能以心来了悟的事，不论它在多深之地，多远之处心都能直接看清。


二月十二日
一个人虽通过眼睛看到形象、鼻子嗅到气味、舌头尝到味道、身体感到触觉、心灵识别念头，却并不执著于这些事物的外表或细节。如果放纵这五个感官， 诱惑、厌恶、恶念等思维就会兴起。有鉴于此，人应致力于控制这些感官。能把感官控制好便能体验到不被牵引、激怒之乐。


二月十一日
拥有慈心的人，
对世间众生都很慈悲
不论它们是在上、下、左、右
无边无际的每一个角落

满溢着无限、完整
与全面发展的慈悲心
以往所犯的小过错
不会在他心中纠缠

二月十日
人若想修习更高的心念，必须时刻注意五个步骤。那五个？

人在进行某件事时，与贪、嗔、痴相关连的恶念升起了，他应把心念转移到纯正之事物上，如此，恶念就会消失，心念就会稳定、平静、集中和专注一境，这有如一个木匠、或他的学徒能以小凿刀敲凿出一个大木拴一样。

当心念专注于纯正之事物上时，与贪、嗔、痴相关连的恶念又再升起，他就应分析恶念的坏处，想著：“确实的这些恶念是罪过的，是应受谴责的，是会导致痛苦的。” 如此， 恶念就会消失，心念就会稳定、平静、集中与专注一境。这有如衣著端庄的少男或少女，对缠挂在他们颈项上的死蛇、死狗与死尸感到厌恶与羞愧一样。

在思考恶念所引发的坏处时，与贪、嗔、痴相关连的恶念又再升起，他就应把它忘却，不加以留意。如此，恶念就会消失，心念就会稳定、平静、集中与专注一境。这有如一个视力正常的人，不想看到某件事物而把视线转移或把眼睛闭上。

在设法忘却或不去留意恶念时，与贪、嗔、痴相关连的恶念又再升起，他就应让他们自行平息。如此，恶念就会消失，心念就会稳定、平静、集中与专注一境。这有如一个人发觉自己没有理由奔跑时，就会放慢下来步行；发觉没有理由步行时，就会站立；发觉没有理由站立时，就会坐下；发觉没有理由坐下时，就会躺下，于是他从亢进状态转为平静。

在让恶念自行平静时，与贪、嗔、痴相关连的恶念又再度升起，他就应咬紧牙关、舌头顶上颚，以心念来束缚，压抑、制止恶念。 如此，恶念就会消失，心念就会稳定、平静、集中与专注一境。这有如一名壮汉抓住一名瘦弱者的头部与肩膀，强行将他压下去一样。

能做到以上五个步骤的人是心念的主人，他只想要想的心念，不想不要想的心念。他已不再执著、以摆脱束缚，收敛傲气和断除烦恼。

二月九日
感官之乐来自五境。那五境？即眼睛所能辨别出的形象，它有趣可爱、迷人、具惑力，与感官之乐有关连。耳朵所能辨别出声音；鼻子所能辨别出的气味；舌头所能辨别出的味道，身体所能辨别出的触觉，它们各个都有趣、可爱、迷人、具诱惑力、与感官之乐有关连。它们是感官之乐的五个源头。所以，因五境而引起的快乐称为感官之乐。它是一种平凡之乐、一般人之乐、不高贵之乐。它是不值得追求，发展或重视的。我以为它是可怕的。

二月八日
孝敬父母的家庭被视为有如婆罗门、先贤、远古的神祗一般，是真正值得供养的。
为何以[婆罗门]、[先贤]、[远古的神祗]、[值得供养]等措辞形容父母呢？ 因为父母为儿女们付出极多——带他们来到这个世间、抚养及栽培他们等。


二月七日
一句话如果具有以下五种特质便是善言、非恶语、没有过失、不为智者所指责之语；在适当的时候说出、句句属实、说时语气温柔和善、说的是那目标、怀着慈爱心说出。

二月六日
通过将心念专注在呼气与吸气的念息法修习禅定，能带来极大的果报与益处。如何使心念专注在呼气与吸气上呢？它如何带来极大的果报与益处呢？
修行者应到树林中、树根上或空旷之地，盘膝而坐，挺直背脊，开始观息，把心念专注在呼气与吸气上。深深吸入时，应念住：“我吸入长气。”深深呼出时，应念住：“我呼出长气。”轻轻吸入时，应念住：“我吸入短气。”轻轻呼出时，应念住：“我呼出短气。”
再者，修行者吸气时应念住：“我吸气并感受一切身上的活动。”呼气时应念住：“我呼气并感受一切身上的活动。”又，吸气时应念住：“我吸气并镇静一切身上的活动。”呼气时应念住：“我呼气并镇静一切身上的活动。”

二月五日
污化了心念，众生被污化了；
净化了心念，众生被净化了。

二月四日
一个尚未能控制心念的修行者，若真的渴望解除一切束缚，并将此事当为切身大事来对待，那么，我认为仔细观察心念对他最有助益。

二月三日
布施食物时，施主布施了五样东西。那五样？即生命、美貌、快乐，力量与智慧。施主在现在与将来，亦能分享到生命、美貌、快乐、力量与智慧的特质。

二月二日
智者不与心怀恶念和妒意者为友，亦不与幸灾乐祸者为伍，真的，与恶者交往是罪恶的。
智者，应与满怀信心、和蔼、聪慧者为友，亦与知识渊博者为伍，真的，与善者交往是幸福的。

二月一日
修行的目的不在取得名利带来的好处、德行带来的好处、禅定带来的好处、知识与眼光带来的好处，而是取得心灵上真正的解脱，这才是圣洁生活的真正目标与终点。

佛陀法语 一月

佛陀法语

一月卅一日
不造恶业，
力行善事，
净化心念，
这是诸佛的教诲。

不轻视、伤害他人，
严守僧团纪律，
饮食要适量，居处幽僻，
专心修习禅定，
这是诸佛的教诲。

故，修习慈悲观，
应是为自己与他人，
大家应满怀爱心，
这是诸佛的教诲。

一月卅日
从三样东西我们可以辨认出谁是智者。哪三样？他能看清缺点，当看到缺点时，他会尽力纠正，当其他人承认缺点时，他会原谅那人。

一月廿九日
一堆鲜花，
可以编成许多花环；
同样的，一个人，
可以成就许多善业。

一月廿八日
想要告诫他人时，应先自我反省：“我是否在修习身体和语言上的清静？我是否已完美无缺、纤细无遗地修成了身体和语言上的清净呢？这些素质素质是否已在我身上显露出来呢？”若答案是否定的，他人必定会说：“去修习你自己的德行和语言吧！”
再者，想要告诫他人时，应先自我反省：“我是否已修成了友善之心，对同修者是否不存任何恶念？这些素质植根在我身上了吗？”若答案是否定的，他人必定会说：“去修习你自己的友善之心吧！”

一月廿七日
清盆大雨由天而降，雨水流入沟渠，沟渠涨满之后，便流入窪地；窪地涨满之后，便流入陷坑，再流入小池、大池、湖泊、小溪、小河与大海。同样的，圣洁的弟子具备了对佛陀、佛法、僧团的坚定信心，具备了圣者所喜爱的德行，凭借这些条件，他能像不断向前冲流的雨水一样，最终会到达彼岸，断除一切烦恼。

一月廿五日
我们可以以三种素质辨认出谁是正信者。哪三种？他渴望会见有德之士；他渴望听闻佛法，他并不吝啬，为人慷慨、廉洁、乐于布施、乐于助人，乐于与他人分享财物。

一月廿四日
本无过失者，
与恶人为伍，
会被人怀疑行恶，
名誉也因此受损。

一个人受朋友与领导者影响，
在耳濡目染，潜移默化之下，
变得与他们一般样。

被跟随者与跟随者相似，
被触动者与触动者相似，
一支涂了毒的箭，
触动了未涂毒药的箭，
结果全被沾染了毒药。

正直者不愿被污染，
不与愚人为伍。

若将腐鱼片串于“孤沙”草上，
那草迅速染上臭味，
与愚者相伴，
结果也是一样。

若将乳香包于普通叶子，
那叶子亦迅速染上香味，
与智者相伴，
结果也是一样。
谨记叶子之例，
并了解其结果，
人应与智者为伍，
绝不与愚者为伴。

一月廿三日
凭借四种素质，聪明智，德高望重的人过著踏实、有活力、无过失、不被智者责备的日子。哪四种素质？清净身业、口业、意业及感恩图报。

一月廿二日
修持佛法者，
应戒酒及劝勉他人戒酒，
应知道酒会令人迷醉。愚者因迷醉而造恶业，
并且导致他人疏忽大意，
故，这祸根应闪避，
这愚行只为愚人所爱。

一月廿一日
当一个犯了五戒的愚人坐在大会堂里，大街上或十字路口，听到别人议论他，他必定寻思：“这些人在议论著我，因为我做了这些事。”这是那愚人此时此地所感受到第一类苦恼与沮丧。

当愚人见到国王抓拿及处罚小偷或犯人时，他必定寻思：“这国王正在处罚这犯人而我也做了这件事，如果被国王知道了，也必定会处罚我！”这是愚人此时此刻所感受到的第二种苦恼与沮丧。

当愚人坐在椅子上或躺在床上或睡在地上，以往在身、口、意上所犯的错必定笼罩著他，就有如夜幕低垂时，山峰的阴影必定笼罩大地一般。这时愚人不禁寻思：“我过去不曾行善，也不曾积德，面对可怕事物，也不曾找到避难处。我会到专为不行善，只行恶的人而设的地方。”于是这愚人悲伤、恸哭、捶胸顿足、神志不清。这是愚人此时此地所感受的第三种苦恼与沮丧。

一月廿日
有十样东西能滋养十样人们所渴望、喜爱、陶醉而又难以得到的东西。那十样？精力与努力滋养了财富；华丽的衣服，精雅的装饰滋养了美貌；有规律的生活滋养了健康；结交善友滋养了德行、抑制感官之欲滋养了圣洁生活。摒弃争执滋养了友谊、反复温习滋养了渊博知识、多听多问滋养了智慧，学习与检查滋养了对教诲的了解、正当的生活滋养了往生天道的机会。

一月十九日
世上有四种人。哪四种？一种是不关注个人或他人利益的人，一种是只关注他人而不在乎个人利益的人，另一种是只关注个人而不在乎他人利益的人，还有一种是既关注个人也关注他人利益的人。

不关注个人或他人利益的人有如火葬柴堆中的一根柴，中间搽了粪而两边著了火，既不能当村民的燃料，又不能充当森林中的树木。只关注他人而不关注个人利益的人比前者卓越、高超一些。只关注个人而不关注他人利益的人会更卓越、更高超。能同时关注个人与他人利益的人则是四种类别之首领：是最佳、最高和最至上的。

就有如从牛身上取得牛乳，从牛乳中提炼出乳酪，从乳酪中提炼出酥油，再从酥油的上层撇取精华，就可说是四种类别中最好的一类了。同样的，能关注个人与他人利益的人是四种类别之首，是最佳、最佳、最高、最至上的。

一月十八日
有智慧、守纪律、
善良、聪明、
谦虚、不高傲，
这种人获得他人的尊重。

清晨早起，蔑视怠惰、
争吵时刻能平心静气，
德行圆满、行事灵巧，
这种人获得他人的尊敬。

广结朋友、珍惜友谊、
善气迎人、福泽共享，
是个向导、哲人、益友，
这种人获得他人的尊敬。

慷慨解囊、言语温文、
积极行善、一视同仁，
这种人获得他人的尊敬。

一月十七日
在家人能从间或性的感官享受中得到四种快乐。哪四种呢？有物权之乐、有财富之乐、无债务之乐和无过失之乐。

何谓有物权之乐？在家人通过自身的努力与血汗，正当合法地挣得财富，想到这一点时，他就觉得快乐和满足。

何谓有财富之乐？在家人以正当、合法的途径赚得财富，并用它来行善，想到这一点时，他就觉得快乐和满足。

何谓无债务之乐？在家人不欠他人大、小债务，想到这一点时，他就觉得快乐和满足。

何谓无过失之快乐？圣洁的弟子，在身体、语言、思想上都清净无过失，想到这一点时，他就觉得快乐和满足。

一月十六日
贪 所应受的责怪较轻，然而，要纠正它为时较慢，
瞋 所应受的责怪较重，然而，要纠正它为时较快，
痴 所应受的责怪较重，然而，要纠正它为时较慢。

一月十五日
修习什么佛法才会给自己带来莫大好处？关于这点，圣洁弟子会自我反省：“我珍惜生命，不愿死去；我喜好享乐，憎恨痛苦，我不愿意被他人杀害；同样的，他人也不愿意被我杀害。因为凡是我觉得不愉快的，他人也一定觉得不愉快，我又怎能把不愉快之事加诸在他人身上呢？”如此反省，就能促使人戒杀、劝勉他人戒杀、赞扬戒杀的行径。

圣洁弟子会再次自我反省：“如果我的东西被别人盗取，我会不愉快；同样的，如果我盗取了他人的东西，他们一定不愉快，因为凡是我觉得不愉快的，他人也一定觉得不愉快，那我又怎能将不愉快之事加诸于他人身上呢？”如此反省就能使人戒偷盗、劝勉他人戒偷盗、赞扬戒偷盗的行径。

圣洁弟子再次反省：“如果别人奸污我的伴侣，我会不愉快。同样的，如果我去奸污他人的伴侣，他们也一定觉得不愉快，因为凡是我觉得不愉快的，他人也一定觉得不愉快，那我怎能将不愉快之事加诸于他人身上呢？”如此反省就能促使人戒邪淫、劝勉他人戒邪淫、赞扬戒邪淫的行径。

圣洁弟子再次自我反省：“如果别人通过撒谎来破坏我的利益，我会不愉快。同样的，我通过撒谎来破坏他人的利益，他人也一定不高兴，因为凡是我觉得不愉快的，他人也一定觉得不愉快，那我又怎能将不愉快之事加诸于他人身上呢？”如此反省就能促使人戒撒谎，赞扬戒撒谎的行径。

圣洁弟子又进一步反省：“如果别人通过搬弄是非、挑拨离间来破坏我与朋友的感情，或者咒骂我，以无聊无意义的话来扰乱我的心，我会不愉快。同样的，如果我如此对待他人，他们也一定不愉快；因为我觉得不愉快之事，他人也一定觉得不愉快，那我又怎能将不愉快之事加诸于他人身上呢？”如此反省，就能促使人戒搬弄是非、戒咒骂、戒绮语，劝勉他人戒搬弄是非、戒咒骂、戒绮语，赞扬戒咒骂、戒绮语的行径。

一月十四日
摩诃利（Mahāli）问世尊：“世尊，造恶业的原因是什么？”
“贪、嗔、痴、不专注和邪恶，这些都是造恶的原因。”
“世尊，造善业的原因又是什么？”
“慷慨、慈爱、智慧、专注和正念，这些都是造善业的原因。”

一月十三日
如果众生都像我一样了解布施的功德，那么‘吝啬’的污点就不会缠住或逗留在心中。在应用事物时，如果没有与他人分享，他们就不会感到享受。即使是最后的一点食物，如果不与他人分享，他们也不会感到享受。

一月十二日
广阔的海洋只有一种滋味 --- 咸的滋味。
我的教义也只有一种滋味 --- 自由的滋味。

一月十一日
凡不能促使人迈向割舍、放弃、镇定、寂静、高深知识、觉悟或证入涅磐的教义，你可肯定它不是佛法、戒律，不是佛陀的教诲。只有能促使人迈向割舍、放弃、镇定、寂静、高深知识、觉悟或证入涅磐的教义，你才可肯定它是佛法、戒律，是佛陀的教义。

一月十日
抛向天空的一把泥土，
肯定会坠回大地；
至上的佛陀的教诲，
是同样肯定与可靠的。

黑夜消失后，
太阳肯定会升起；
至上的佛陀的教诲，
是同样肯定与可靠的。
雄狮步出洞穴时，
肯定会吼叫一声；
至上的佛陀的教诲，
是同样肯定与可靠的。


一月九日
“我将为你讲述八正道；为你分析八正道。我这就讲，请仔细听。何谓八正道？八正道就是：正见、正思维、正语、正业、正命、正精进、正念和正定。
何谓正见？正见即正确了解人生的痛苦、痛苦的根源、痛苦的断灭以及断灭的方法。
何谓正思维？正思维即离欲、慈悲、助人的思维。
何谓正语？正语即不说谎、不搬弄是非、不恶口和不绮语。
何谓正业？正业即不杀生、不偷盗、不邪淫。
何谓正命？正命即放弃不正当职业，以正当职业谋生。
何谓正精进？正精进即兴起，扬善去恶的念头，做出努力，集中并引导心念去制止恶念的滋生、断灭已升起的恶念，培育未升起的善念以及促进已升起的善念，使它全面发展，达至圆满。
何谓正念？正念即保持清醒，时刻关注自己的行为、感受、思想、心念，以便制止世间的一切诱惑与嫌恶。
何谓正定？正定即修习四禅定。

一月八日
没有了日月，也就没有了光亮，没有光芒，只有无明；世上也没有昼夜、年月和四季之分。但当日月形成后，便能发射光亮、光芒，驱走黑暗、无明；世上便有昼夜、年月、四季之分了。
一样的，当至上、彻底了悟的如来未到来之前，世上也没有光亮、没有光芒；只有黑暗，只有无明；人间也没有关于四圣谛的宣言、教义、解说、推动、开放、分析及阐述。当至上的、彻底了悟的如来到来后，世上便有了光芒、光亮，驱走黑暗、无明；人间也有了关于四圣谛的宣言、教义、解说、推动、开放、分析及阐述。

一月七日
被惧怕所驱动的人，
来到了神圣的山丘，
森林与树丛中，
来到了神圣的灵树与灵庙前。
然而它们皆非安全之避难所，
皆非最佳之皈依处，
不是去了那儿，
苦难便能解除。

然则谁若以佛，法，僧为皈依处，
谁便得以启发智慧，
了悟四圣谛；苦（苦谛），
苦的来源（集谛），
苦的断灭（灭谛），
灭苦之八正道（道谛）。
这是安全的庇护所，
是最佳之皈依处；
到此处求庇护的人，
能摆脱所有痛苦。

一月六日
世尊问：“镜子之作用何在？”
罗睺罗答：“在于反映， 世尊。”
“既然如此， 在造任何身业， 口业， 意业之前应反复思考。”

一月五日
在个人德行的修习法方面， 佛陀的教学法是无以伦比的。一个人必须忠诚， 不欺骗， 不唠叨， 不多嘴， 不搬弄是非， 不轻视他人，不汲汲谋求增加利益。 他应严守感官， 适量进食， 促进和平， 提高警惕， 积极行动，孜孜不倦。 他应修习禅定， 念念分明， 言语庄重，循序渐进，意志坚定， 明白事理。 不渴求感官欲乐， 只保持正念， 谨慎。这是个人德行的无上教诲。世尊在这方面已大彻大悟，没有其他修道者或婆罗门比世尊更了解德行。

一月四日
一个对佛陀的教诲有信心， 并能将教诲纳入日常生活中的信徒，他的想法是：“导师是教主， 我是修习者。 教主无所不知， 我则不然。”一个对佛陀的教诲有信心， 并能将教诲纳入日常生活中的信徒，导师的教诲将会不断地帮助他茁壮成长， 发挥力量， 对他而言：“只要能争取到人力所能达到的，就算我的皮，骨，腱都萎缩了， 肌肉都干巴了， 我也在所不惜。”一个对佛陀的教诲有信心， 并能将教诲纳入日常生活中的信徒，即在此时此刻拥有湮博的知识或如果有轮迴的业力， 就会投生在“不还”阶段。

一月三日
永生之门已开启，有所听闻者都满怀信心地做出反应。

一月二日
“假设大地被水覆盖了，有一人将一副穿有一个洞的牛轭（牛马等拉东西时架在脖子上的器具）抛入水中。牛轭随风四处漂流。再假设每一百年中，有一只瞎了眼的海龟浮出水面， 那么， 依你猜测， 这只每隔百年才浮出水面的海龟的头部伸入轭上的洞孔的机会有多少？”“世尊，那是微乎其微的。”“是的！人能出世为人的机会也同样是微乎其微； 彻底了悟的如来住世的机会也同样是微乎其微；佛法与如来的戒律能在世间教授也同样是微乎其微。你既然已出世为人， 如来又已到世间并教导佛法，你就应该力求了悟四圣谛。

一月一日
在缺乏好导师的情况下，应该依据佛法来修习。佛法是确实的。正确的修习将带给你永久的快乐与幸福。

回看2006年三月份贴上的佛陀法语，一月份还没完成的倒可以现在回贴。然后摘录了二月份及三月的一部分后，这本书就被我不定时不逐日的摘录完毕了。虽然是逐日的短短几句话，却一直是我日日翻阅及时时思考的法语。完整的经典其实可以自Tipitaka的Sutta Pitaka 部分找着。我其实一直很想footnote每日的法语来自哪部经那段的，可是常常有心无力（其实是不够精进）而无法如预期如想象中的完成。
2006年时我尽量于每星期日上MBMC conducted 的 Dhamma Classes，并且于十一月参加了SBS第一次举办的Closer to Reality Dhamma Vinaya Seminar (CRDS) . 这个seminar非常适合对教导佛法有兴趣的出家人或在家居士（佛教徒），至于我缘何被选上加入这seminar是因为reflection这个部落。由此我更觉察自己对佛教经典的学习不力之处，奈何生活作息时间被许多的活动分割切成了许多段落。这么说更惭愧于自己对时间分配的选择了。哎!
所以今年，除了Dhamma Classes， 我还打算参加两周一次的Dhamma Discussion Group。并且也希望可以把讨论的经典及见解贴在部落上让大家也受益一番。

May all the readers here be well and happy
and have a Happy New Year

Be Present

Wherever you are, whatever you're doing, whenever you can…

BE PRESENT
Aggacitta Bhikkhu

The Buddha taught satipaţţhāna to human beings for the ultimate aim of purification, as the way to overcome physical pain and mental defilements. ‘Satipatthana’ refers to the four establishments (paţţhāna) of mindfulness (sati) : remembering to repeatedly observe the body, feelings, mind and dhammas (perceptible natural phenomena and how they work). This practice also brings along its attendant benefit of being focussed on activities of the present moment.

In several suttas the Buddha defined ‘sati’ as remembering. What is he telling us to remember? He is telling us to remember to observe the body as the body, feelings as feelings, the mind as the mind, dhammas as dhammas – in other words, watch the body,etc. in order to realise that is just body, etc. : not ' I ', ‘mine’ or ‘my self’. The body is composed of sensations that we can directly feel. Be aware of the body sensations which are present all the time. Thus the Buddha repeatedly advised, “in bending or stretching the arm, etc,one does so with full awareness (sampajānakārī) . ” ‘Sati’ therefore is not awareness, but rather a reminder to be aware.

The five senses can take in only present objects. On the other hand the mind can take in past, present and future objects as well as time-free objects such as ideas, abstractions and fantasies. Most times when we are engaged in our daily activities – moving around, writing at the desk, washing dishes, etc – it is difficult to remember to be aware and to go back to the body. But it is a good too to use mindfulness of the body as an anchor, to ground one in the present moment. The moment you are aware that you are thinking, note the thought, let it go and bring the mind back to the body.

Uncovering Layers of Past Conditioning

It is good to ask yourself, every now and then, “Where is my mind?”If it is not with the five senses –seeing , hearing, smelling, tasting, touching – then it is thinking. Check how it moves and behaves. As the Buddha said (in SN47:35), “a bhikkhu exercise full awareness by being aware of feelings, thoughts and perceptions as they arise, persist and disappear.” If you are skillful in watching the mind, then you will not get caught up in thoughts and emotions. When you do this, you become more focussed on what you are presently doing, and you can be aware of the many layers of conditioning that cause thoughts and emotions to arise.

During a recent Introduction to Monkhood Programme conducted in Sasanarakkha Buddhist Sanctuary (SBS), one of the participants put into practice what I had taught about mindfulness of ongoing activities. He petted one of the cats we have there, trying to be mindful, then went to wash his hands. At that moment, it struck him that the cause for his habitual act of washing his hands after touching a cat – although he was not deliberately thinking about it then – was because his mother had inculcated this in him when he was a child. He had an insight into the conditioning that brought about the automatic response of washing his hands after touching a cat.

Most, if not all, of our behaviour patterns are the products of past conditioning. Like robot we automatically react to situations according to such conditioning can be the root of certain bad habits. If we can see such conditioning, then we have a chance to undo it. We can see the root causes of problems such as inexplicable inhibitions, phobias and grudges. We can be our own psychotherapist--- watch our mind, see the conditioning that brings about such negativity and we can overcome them.

Track the Mind and Experience Not-self (Anattā)

The mind is a busybody. If you watch it, you can see how it moves from the eye, to the ear, etc. to thoughts commenting on almost every little things that you can perceive through the senses. It seems to be engaged in multitasking., but it is not . The mind is just moving very fast from object. See how it moves and behaves and how thoughts arise. This is how we can learn to be focused on what we are doing in the present.

It is good practice to see how the mind works. While walking to your workplace or the washroom ask yourself as you walk, “Where is my mind?” If it is not with the five senses, particularly being aware of the movements of your limbs, it must be lost in thought. Then bring your mind back to the five senses – be aware of what you hear, see, smell as well as tactile sensations that can be felt while walking. If you want to be in the present moment, come back to the five senses.

Being a busybody, the mind will be pulled to whichever sense object that is dominant. Each sense is constantly trying to overpower the others to get the attention of the mind. If you just let it go, the mind will be taken over by the sense and it will respond with attachment, greed, lust, dislike, disappointment, etc. The moment you are aware of this, bring the mind back to the body.

However, there is a note of caution here. When we are aware of unwholesome thoughts we tend to either indulge in them or feel guilty about them. It is important to bear in mind that the practice of mindfulness involves disengaging oneself from those thoughts and observing them objectively. Any reactions to those thoughts are also mental states that should be noted. In order to prevent further reactions to all those thoughts, you must immediately bring the mind back to the body.

As you continually try to watch your thoughts and emotions, one of the first insights that will dawn upon you is how fleeting and unruly the mind is. It really makes you wonder, “Who am I?” If you can clearly see how thoughts and emotions arise due to various specific conditions you will begin to have a greater understanding of what the Buddha meant by ‘not-self’ (anattā). You experience them as a flux of transient phenomena which are discrete yet causally related. Now the seeming solidity of your self-image (or ego) begins to melt. You can watch them as an external observer, without identifying with them. Then even the ‘observer’ can be seen as discrete moments of awareness that arise and disappear due to specific conditioning. This can be very liberating, as we normally identify our thoughts, emotions and awareness with our ‘self”.

Be Present

In your daily life it is hardly possible to do vipassanāas practised during an intensive meditation retreat. You must learn to apply what you have learnt in an intensive meditation retreat to life in the outside world. A retreat is a simulated environment, where you are spoon-fed. Less then 1%of your lifetime is spent in retreat – the rest of time you are in the ‘real’ world. In real life, do not expect spectacular insights like what you can experience in a retreat. Do not think that the practice of satipatthana is confined only to retreats and that when you are in the outside world, you cannot be mindful.

On the contrary, I’d like to stress that the four satipatthanas are very, very important at any time that you remember to practise them. They help you to be in the present moment, to be fully aware of your daily activities, no matter how mundane they may be. It is especially useful to watch your mind states as they respond to stimuli at the sense doors. Then you can clearly see how your thoughts and emotions are conditioned into existence, thus loosening your ‘sub-conscious’ attachment to the illusory ego. And the less attached you are to the ego, the greater will be your clarity of mind in responding to whatever is required of you at that moment.

In 2004 we had a camp in SBS for some university students and a former biology lecturer said that more than 80% of the energy we use up is mental energy. Thinking causes tremendous mental energy to be burnt up. Manual workers, after a hard day’s work under the scorching sun may not feel as burnt out as a white collar worker who has spent his day working his brain power at his desk in an air-conditioned room. But a good practitioner of satipatthana, by significantly reducing discursive or verbal thinking, can actually conserve mental energy and therefore feel more energised.

So wherever you are, whatever you’re doing, whenever you can: be present, be clear, be energized!

~ the end~

佛陀法语 十二月

十二月卅一日
世尊对摩干提耶（M'gandiya）说：“正如一个生来瞎眼者，看不见颜色、形状、平滑的、崎岖的、星星、太阳或月亮。他听见他人说起一块美丽、无污迹的洁净白布如何令人感到愉快，便开始去给自己找一块。但是别人可能欺骗他，拿一块涂有油脂、污秽与粗糙的布料给他，说道：‘朋友，这是一块美丽的、无污迹的洁净白布。”他可能把它接过来并穿在身上。如果，瞎子的朋友与亲戚过后给他找来一位医师，替他自己制药物、清洗、敷药，以诊治眼睛，他因此恢复视力，能清楚看见东西，对那件油污的布衣的执著与情感也消失了。他不再把给他那布料的人当为朋友，甚至进而把那人视为敌人，想著：“长久以来，我一直被这人隐瞒、欺骗呀！’”
同样的，如果我教你佛法，说道：“这就是那健康，这就是那涅磐。”你就可能逐渐明了健康，看清涅磐。有了这种见解，你对五蕴的执著与情感就会消失。你甚至会想：“长久以来，我一直被心隐瞒、欺骗、执著于身、受、想、行、识。因为有了这执著，就有了形成；有了形成，就有了生；有了生，就有了老、死、忧伤、悲哀、痛苦、哀叹与绝望，这就是这众多痛苦的起源。”
摩干提摩听了对世尊说：“如果至善的乔达摩教我佛法的话，我有信心，我一定会从座中起立，不再盲目。”

十二月卅日
无生、无有、无形成、无组合是存在的。若没有无生、无有无形成与无组合，那么就不可能从生、有、形成、组合中解脱出来。既然有无生、无有、无形成与无组合，那么就能从生、有、形成与组合中解脱出来。

十二月廿九日
黑橡皮树是最上等的香根；红檀木是最上等的香木；茉莉花是最上等的香花，同样的，至善的乔达摩的教诲是众教诲中的至高无上者。

十二月廿八日
对佛陀有信心，是对最好的有信心、对最好的有信心，成果也是最好的。

十二月廿七日
从一个人的言语对话中，可以知道他是否善于讨论事情。如果被问时，他避开问题，转移话题，面有愠色、敌意或不悦，他就是不善于讨论事情。
从一个人的言语对话中，可以知道他是否善于讨论事情。如果被问时，他轻蔑嘲弄发问者，出言打击、讥笑对方，在对方犹豫时加以催促，这个人就是不善于讨论事情。
一个人若没有犯上以上几点，就是善于讨论事情。

十二月廿六日
自我从有家，
出离到无家，
不曾察觉到，
心中怀抱著，
卑鄙瞋恨念：
“愿他们被杀，
愿他们被屠，
愿他们愚害。”
如此恶念头，
久不藏心中。
与此恰相反，
我曾察觉到，
心怀仁慈念，
无量又圆满；
遵照佛指示，
依程序修行。
我是大众友，
大家之援手，
悲悯全众生，
培育满爱心，
以不欺为乐。
心充满爱心，
不动又不摇，
我培育圣境，
恶徒达不到。

十二月廿五日
你们应当如此训练自己，想著：“不论得到怎样的法衣、食物、住所与药物，我们都能满足，我们满足于所得到的，绝不以不正当的手段来得到它们。我们不因得不到法衣、食物等而心烦，也不因得到它们而加以执著或迷恋，更不会为了得到它们而犯过，清楚地看见隐藏在它们内部的祸根，能明智地避开这祸根。”你们应如此训练自己。

十二月廿四日
当时，有一位叫德拉（Thera）的比丘独居于一处，很推崇这种独居的生活。他独自一人进入村庄回返、独自静坐与独自行走。有一群比丘将这事告知世尊。世尊叫比丘们把那人招来，问道：“他们说你独自过活并且很推崇这种生活方式，这事确实吗？”
“确实如此。”
“你如何独自生活，又为何推崇它呢？”
“我独自一人进入村庄、回返、独自静坐与独自行走。”
“这确实是独自过活。但是，让我告诉你一种能使独居生活更为完善圆满的方法吧。放弃过去，放弃将来，放弃对现在的欲望与渴求，独自生活便达臻完善圆满。”

十二月廿三日
“放弃不属于你的东西，放弃它！能放弃它是你的幸福与快乐。什么东西不是你的呢？身（物质因素）、受（感觉作用）、想（认识作用）、行（意志作用）、识（意识作用）都不是你的，所以放弃它们。放弃了它们，你就会幸福与快乐。这就有如有个人把祗园里的草、木和枯枝汇聚在一处，一起烧掉或任他随意处置，你们会认为：‘这个人汇聚了我们，把我们烧掉或任他随意处置吗？”
“不会的，世尊。”
“为什么呢？”
“因为它不是我们，不属于我们的。”
“同样的，身、受、想、行、识都不属于你们。”

十二月廿二日
农夫有三项急切的任务。那三项？农夫要尽快耕耙田地，尽快播下种子及尽快灌溉田地。可是，他并没有神通或权力说：“让我的农作物今天发芽，明天出穗，后天成熟。”不行的！这只在时限已到时才办得到。同样的，比丘有三项急切的任务。那三项？他要修习更高层的德行，更高层的思想和更高层的智慧。可是他并没有神通或权力说：“让我在今天、明天或后天脱离污垢。”不行的！这只在修习时限已到时才办得的。所以你应如此训练自己：“我要认真恳切地修习这三项任务。”

十二月廿一日
觉悟的人赋有慈悲的本性和倾向。他渴望能减轻众生所受之苦，甚至愿意牺牲自己的生命以完成目标。在未达到目标之前，他愿意在漫长、艰苦的道路上努力与奋斗。他不害怕，也不会因轮迴中的痛苦而丧气。这全都是为了众生的福利。

十二月二十日
巴提耶（Bhaddiya）尊者是卡力果达（Kaligodhas）之儿子，他经常到树林里，树根下与偏僻无人之处，高声呐喊：“喜悦呀！喜悦呀！”
众比丘听到了都想：“无疑的，巴提耶尊者一定是厌倦了修习生活！他在回忆当他是一名就居士时所曾享受的王族荣华富贵。”
众比丘将此事告诉了世尊。世尊于是招巴提耶前来，问道：“巴提耶，他们说你经常到树林里、树根下与偏僻无人之处，高声呐喊‘喜悦呀！喜悦呀！’的确有这事吗？”
“的确有的，世尊。”
“你为何如此做呢？”
“以前，当我在享受着王族生活的快乐时，皇宫内外虽然都驻有卫兵，把我安全地护守著，但我仍旧还怕、仍旧担忧、颤抖与畏惧。如今我独自住在树林里，却丝毫不害怕。我有保障、有信心，并不害怕，因此我高声呐喊：‘喜悦呀！喜悦呀！’”

十二月十九日
树皮制衣派（Bark Gorment）的峇依耶（Bahiya）问僧众：“请问各位，世尊——那位最尊贵的无上士、正等正觉佛陀住在那里？”
“世尊已入城去乞食了。”
听后，峇依耶即刻离开祗园，赶去舍卫成并且找到了正在乞食的世尊。只见世尊仪容就俊秀，神色温和，心平气井，有如受过良好训练的大象那样庄重自持，温和驯服。
“世尊，请教我佛法，以便我得到长久的福利与快乐。”
“芭依耶，你来得不是时候，我正在乞食。”
在峇依耶接二连三地请求执之下，世尊终于说道：“你应如此训练自己：在视觉中只有所看到，在听觉中只有所听到的，在感觉中只有所感觉的，在认识作用中只有所认识的。若能如此，便没有‘因为’;当没有‘因为’时也就没有‘所以’；没有了‘所以’，也就没有所谓的在这里、那里，这里与那里之间。这就是苦的终止。”
通过这简洁的教诲，峇依耶就在当场当时脱离烦恼。

十二月十八日
听五乐齐奏的喜悦
还比不上专注一点的心，
完全洞察事物所得之乐。

十二月十七日
“世尊，世上有三种香味只能顺风传送，不能逆风传送。它们是根的香味、木心的香味与花的香味。世上是否有既能顺风，亦能逆风传送的香味？”

“是有这么一种香味，阿难。不论在任何村落或地区，只要有善男士或女士皈依佛、法、僧、修持五戒、性情善良、不会吝啬、乐于布施、乐于助人、乐于与人分享。那么远在这里香味能顺风，也能逆风传送。

十二月十六日
在一种境界里没有土、水、火、风；没有无边处无想处、无空处、非想非非想处；没有世间、非世间、世间与非世间、无日与无月；没有来生、死亡、持住，因此也没有生与灭。它既非稳固，却也不动，不缘于任何事物。这才真正是痛苦的终止。

十二月十五日
阿难尊者前来对世尊说：“僧团的生活，有一半是跟善美为伍、作伴与亲近。”
“不可这么说，阿难，不可这么说！僧团生活的全部而非一半是跟善美的为伍、作伴与亲近。”

十二月十四日
愚者怀著仇视之心，
去聆听胜者之教诲，
他不能在妙法中成长，
如烂种子不能在田中成长。
人若怀著喜悦之心，
去聆听胜者之教诲，
他断除了烦恼，
了悟了不动之境，
并证得至上之平静，
他冷静而无烦恼。

十二月十三日
如来不过富裕的生活，也不回去过富裕的生活。他毫不迟疑地努力修行。如来是圆满的正等、正觉佛陀。快张大耳朵听，永存不灭之道已被发现，我将教导，我将传授佛法。

十二月十二日
一次，世尊对僧众说：“从前有一名耍杂技的，他把木杆放好，便对徒弟说：‘我的孩子，你爬上木杆，站在我的肩膀。’‘是！师父。’那学徒应了之后便照师父所说的做。师父又说：‘我的孩子，你要照顾保护我，我也会照顾保护你。这样我们互相保护，耍杂技，拿了赏钱，你就安安全全地从木杆上溜下。’那徒弟却说：‘不！不！师父，这使不得！你得保护自己，我也保护自己。这样我们各自照顾保护自己，耍完杂技，拿了赏钱，我安全地下了木杆，这才对！’。”世尊接著说：“就有如那学徒跟师父所说的‘我保护我自己’一样，就你应修习心念专注的基础，这同时也意味著‘我将保护他人’。在保护自己的过程中，也同时保护了他人。在保护他人时，也同时保护了自己。要如何通过保护自己来保护他人呢？通过时常修习禅定。要如何通过保护他人来保护自己呢？通过宽容、忍耐、不伤害他人、仁爱和慈悲。”

十二月十一日
有一回，黄昏时分，世尊在静坐之后，背向西面，借夕阳余晖取暖。阿难尊者前来见世尊。在用双手搓擦双脚以御寒时，阿难惊讶地说；“这实在奇异、实在令人惊诧！世尊的皮肤不再光亮焕发、晶莹透彻，四肢肌肉松弛，满是皱纹，背也驼了，身体如五官也都变了。”
“阿难，事实是如此，青春本来就包含著衰老、健壮包含著病痛、生命包含著死亡。”

十二月十日
我会教你何谓负担、认识负担、挑起负担和放下负担。何谓负担？它就是五蕴。那五蕴？即身、受、想、行、识。它们就是负担。何谓认识负担？识别这是某某人，住在某某村，这就是认识负担。何谓挑起负担？对感官之乐加以执著；对形成与不形成加以执著，这就是挑起负担。何谓放下负担？欲念的消退、消失与放弃，从欲念中解脱出来，使它不复存在，就是放下负担。
五蕴是负担，
人是负担者；
挑起它实在痛苦，
放下它何等快乐。
若你放下这重担，
不再挑起新重担，
欲念就被连根拔起，
你就会如愿，你就会自由。

十二月九日
听著！警醒者，
叫醒那些沉睡者；
警醒胜过沉睡，
警醒者不会恐惧害怕。
保持警醒、念念分明、泰然自若、
平心静气、安详快乐，
在恰当时刻集中精神，学习佛法，
便能克服黑暗。
故，你应唤醒自己，保持警醒，
积极者能辨别善恶、修持禅定，
他斩断了生死之枷锁，
在今世得到至上智慧。

十二月八日
置身于森林里、众树根中，
或空地上，
只要想起佛陀，
你就不会恐惧或发抖。
你若想不起佛陀，
这位至好、至高、至善之人中人，
那就想起佛法，
这教导得很全面之法。
你若想不起佛法，
这教导得很全面之法，
那就想起僧众，
这些世间至上的榜样。

十二月七日
不应穷追过去，
不应渴望将来，
过去的已消失过去，
将来的还有待来临。
凡洞察此时此地所升起之物，
了解其真相，
不为之所动摇或迁移者，
让他培养那洞察力。

十二月六日
我们快乐地、满怀爱心地，
生活在一群瞋恨者之中，
我们满怀爱心地过活。
我们快乐地、健壮地，
生活在一群患病者之中，
我们健壮地过活。
我们快乐地、心满意足地，
生活在一群贪婪者之中，
我们心满意足地过活。

十二月五日
在放弃快乐与苦恼，以往的愉快与痛苦也消失之后，一个人进入了没有快乐与痛苦的四禅。这时心被平静与专注净化得纯净与清澈。他坐下，以这股纯净和清澈盖满、充塞及渗透全身，以至身无一处不被它所沾染。
有如一个人坐在地上，全身由头到脚被一块白布所包，以至全身无一处不被它所触及。同样的，一个人被纯净和清澈盖满、充塞及渗透，以至全身无一处不被它所沾染。

十二月四日
德行净化了智慧，智慧净化了德行。其中一个存在时，另外一个也必定存在。有德者必定有智慧，有智慧者必定有德行，德行与智慧的组合，是世间至高至上的。

十二月三日
跌入滚滚江河，
为滔滔江水捲走，
这人如何助人过江？
同样的，未学佛法，未听智者解说，
自己尚是愚痴，尚有疑问，
这人如何助人了悟？
登上桨舵俱全之稳固大船，
凭藉技术、细心与经验，
这人能助多人渡河。
同样的，有修行的智者，
学问渊博、信心坚定、亲身了悟佛法，
这人能使专心听闻者开悟。
故，应与有智慧、有学问的益友结交，
认识佛法、了解其义、依法修持，这人能获得快乐喜悦。

十二月二日
你应像孤岛一样，把自己当做自己的避难所，不再另寻其他的归依处。让佛法做为你的孤岛与归依处。这如何进行呢？你应放下世间一切引诱人与令人厌恶之物，积极地、清醒地和专注地凝视著在身体中的物质因素，在受的感觉作用，在想中的认识作用，在行中的意志作用，在识中的意识作用。在现在或我入灭后，能如此修持并且积极向学的人，必定能证得至上的。

十二月一日
有两种人很难在世间找到。那两种？一种是主动助人者，另一种是受了恩惠能感激者。

佛陀法语 十一月

十一月卅日

世尊对僧众说：“身体不是灵魂。如果它是灵魂就不会受苦；一个人也就可以说：我要我的身体这样，不要身体那样。既然身体不是灵魂，就一定会承受到痛苦，而人就不可以说：我要我的身体这样，不要身体那样。受、想、行、识也是如此。你以为身体是永久（常）或不永久（无常）的呢？”
“不永久的，世尊。”
“不永久的东西是痛苦的，还是快乐的？”
“痛苦的，世尊。”
“将无常的和痛苦的东西当成这是我的，这是我，这是我的灵魂，这样认为是适当的吗？”
“不适当，世尊。”
“受、想、行、识也是如此。所以，不论任何一种色、受、想、行、识——是过去、现在或未来的，是粗俗的或巧妙的，是内在或外在的，是低卑或卓越的，是远或近的，都应以正确的知识理解成：‘这不是我的，这不是我，这不是我的灵魂。’如此观看与听闻后，圣洁弟子就不再执著与身、受、想、行、识。既然不再执著，激情会消退。激情消退，他就得到解脱，并且知道自己是解脱者。他体悟到：轮迴已休止，我已经过修行生活和做了一切必须做的，我不再生死与受业报了。

十一月廿九日
世尊的亲戚蒂莎（Tissa）尊者对一群比丘说：“法友们，我的身体有如中了毒，视力也变得模糊，对佛法不再清楚。我的心被懒散怠惰所占据，修行生活缺乏欢喜。我对佛陀的教诲的信心，开始动摇。”
比丘们把蒂莎的这番话转告给世尊听。世尊于是对一名比丘说：“去吧！比丘，以我的名义，叫蒂莎前来和我对话。”当蒂莎来到时，世尊问他：“他们说你的身体有如中了毒，视力也变得模糊，对佛法不再清楚；你的心被懒散怠惰所占据，你的修行生活缺乏欢喜，对佛陀的教诲的信心开始动摇。这都是真的吗？”
“是真的，世尊。”
“蒂莎，充满著情欲、欲望、爱意、渴望、狂热与贪求的身体是否不断在转变？悲伤、忧愁、苦恼、哀痛与绝望是否会因此升起，你的看法如何？”
“会的，世尊。”
“那么受、想、行、识也是一样吗？”
“是，世尊。”
“说得好！蒂莎，说得好！依你看，没有情欲、欲望、爱意、渴望、狂热与贪求的身体是否不断在转变？悲伤、忧愁、苦恼、哀痛与绝望是否会因而升起？”
“当然不会，世尊。”
“那么受、想、行、识也是一样吗？”
“是的，世尊。”
“说的好！蒂莎，说得好！你以为身（色）、受、想、行、识是永久（常）或不永久的呢？”

十一月廿八日
以前贪婪者，如今不再贪；以前瞋恨者，如今不再瞋恨；以前吝啬者，如今不再吝啬；以前矫饰者，如今不再矫饰；以前怀恶意者，如今不再怀恶意；以前妒忌者，如今不再妒忌；以前卑鄙者，如今不再卑鄙；以前无信用者，如今不再无信用；以前狡诈者，如今不再狡诈；以前有恶欲者，如今不再有恶欲；以前持邪见者，如今不再持邪见——从这些人的例子，我可以这么说：谁若能跟从隐士的修行，他便能去除与隐士共有的污垢，去除与隐士共有的瑕疵、缺点，去除导致痛苦与往生到恶道的因素。他看到自己已净化了，摆脱恶习与不纯正事物。他因此感到愉快，并且从愉快中得到喜悦。因为喜悦，身体随之而平静。有了平静的身体，他感到快乐、有了快乐，他的心念便能集中。他将满怀的慈心、喜心、舍心散发到四方，充满世界的上方、下方、对面与各个角落。他具备了一颗充满仁慈、悲悯、随喜、平等、充实、不受抑制、没有瞋恨与恶念的心。

十一月廿七日
假设有一个国王或大臣未曾听过琵琶所奏之音。有一天，他听到了，便问：“好仆人，告诉我这是什么声音，竟然如此动听、迷人、令人喜悦陶醉、有这般扣人心弦的力量？”仆人们回答：
“那是琵琶声呀！陛下。”
国王接着说：“去！把那把琵琶拿来。”
仆人们拿来后，国王却说：“我不要这把琵琶，把音乐拿来。”
仆人们回答：”这琵琶声由多个不同的部分综合组成，包括支弦腹、皮革、手柄、骨架、弦、弦架以及弹奏者的技术。琵琶之所以能发出声音是因为有了这许多个不同的组成部分。”
国王听了，把琵琶拆成百多片，再进一步拆成更小片，然后放进火中烧。过后，把灰烬收集在一起，放在筛子中簸扬、在水中清洗，以便找出音乐。如此做了之后，国王说道：“这琵琶其实是微不足道之物；然而，不论它究竟是什么，世人都为它著迷。”
同样的，一个人在不断观察、分析色（身体、物质）受、想、行、识之后，最终的结论是没有“我”，没有“我是”，没有“我的”。

十一月廿六日
我将教导你何谓执著与忧虑，也将教导你如何放弃和脱离执著与忧虑。何谓执著与忧虑？凡人有如此看法：“这个身体是我的，我是这个，这个就是我。”这样想的人对身体的变化感到悲伤、忧虑、苦恼、哀痛与绝望。对于受（感觉作用）、想（认识作用）、行（意志作用）识（意识作用），凡人也有如此看法与感受。
何谓放弃与脱离执著、忧虑？受过良好教导的圣洁弟子有以下看法：“这个身体不是我的，我不是这个，这个不是我。”这样想的人对身体的变化不会感到悲伤、忧虑、苦恼、哀痛与绝望。对于受、想、行、识，他也有如此观感。这就是放弃与脱离执著、忧虑。

十一月廿五日
对心念分明者，总是有善好，
对心念分明者，快乐会增加，
对心念分明者，万事会转好。
但是，他依然摆脱不了敌人。
若他在日间与夜里，
都不欺凌加害众生，都与众生分享其爱，
就不再有任何敌意。

十一月廿四日
土、水、火、风在什么地方找不到落脚之处？长与短、大与小、净与污、名与形最终在什么地方消失？答案是：
圣者的意识是无影无形、
无边无际与无量光明的，
土、水、火、风
在这里找不到落脚处
当意识消失时，
长短、大小、净污、名形，
最终也跟著消失。

十一月廿三日
正如水能凉好与坏者
及洗掉所有不纯净物与尘埃，
同样的，你应发展对敌友一致的爱心，
当爱心达至圆满时，
你会证得正觉。

十一月廿二日
在喜悦逐渐消失后，一个人便能保持心的平静、专注、清醒，体验到诸圣者所说的：“心安住于平静与专注的人是快乐的。”他于是进入与安住三禅。他以这不含喜悦的快乐盖满、充塞及渗透全身，以至全身无一处不被这种快乐所沾染。
这就有如生长在水池中的青、红或白色的莲花一样。在未出水面之前，花朵全被凉水所盖满，充塞及渗透，以至无一处不被这凉水所沾染。同样的，进入三禅者被不含喜悦的快乐盖满、充塞及渗透全身，以至全身无一处不被它沾染。

十一月廿一日
世尊说：“阿难，在婆罗双树之间铺设一张睡塌，我不舒服，想要躺下。”阿难照办后，世尊靠右躺下，一脚叠放在另一脚上做狮子卧，神志清醒和专注。突然，婆罗双树不依季节而盛开花朵。花雨缤纷地飘落在如来身上，以示敬意。天花、檀香粉如雨般飘下，天乐歌声四处悠扬，以向如来致敬。世尊对阿难说：“看看这盛开的婆罗双树、天花、檀香粉、天乐歌声吧。但是，这不是向如来致最高的敬意、崇拜、敬仰的方法。若比丘、比丘尼、男居士和女居士都能遵守戒律、依法修习，才是向如来致了最高的敬意、崇拜与敬仰。所以，你应该遵守佛法，依法修习以训练自己。”

十一月二十日
将自己置身在清静孤独处吧。清静孤独者能清楚知道事物的真相。

十一月十九日
阿图拉（Atula）呀！
他们责怪寡言之人，
他们责怪多言之人，
他们也责怪适量言语之人。
过去、现在、向来都如此，
没有人不会被责怪。
以前不曾有，
将来不会有，
现在也没有，
一个完全被责怪或称赞之人。

十一月十八日
有一天，当世尊坐在祗园内的甘达估滴（Gardha Kuti）中，以天眼观察黎明时分的世间，觉察到阿拉里（Alavi）里的一位穷人有达到预流果的潜能。于是世尊带了五百名比丘来到阿拉里。阿拉里居民恳请世尊留宿，那位穷人听说世尊来了，决心要去听他说法。可是说法那天，他的牛走失了。他犹豫地想著：“我该先去找牛还是先去听法呢？”他最终决定先去找牛，于是一大清早就出发了。阿拉里人民以佛陀为首，为众僧设了座位及供养食物。食毕后，他们还把世尊的乞钵拿去清洗。世尊向他们致谢，并说道：“我走三十里路来这里是为了一个人。他正在树林里寻找他的牛。当他回来后，我就开始说法。”说毕，世尊保持沉默。
在天黑之前，那穷人找到了牛，把它赶回牛群中。他想：“既无他事，我可以去礼敬世尊了。”虽然饥饿，他却不先回家，反而尽快赶到世尊那里。向世尊礼敬后，他恭敬地坐在一旁。世尊问主管食物的人：“还剩有食物吗？”
“尊者，还剩有一些。”
“那就盛给这人吃吧。”
那主管把那人带到世尊所指示的座位，给他送来一些稀饭等软硬食物。那人吃完与漱口后，由于饥苦已去除，心念便趋于平静。世尊于是开始了有层次的说法，阐述四圣諦。法说完后，那人就证得预流果。

十一月十七日
“我将为你们叙说一个乘筏渡河而不执著与筏的比喻，从中教导你们一些东西。仔细听，我这就讲。假设有一个人在大道上行走，来到一滩大水前，此岸危险吓人，彼岸则稳固安全。可是却没有舟船或桥梁可供渡越。这人想：‘此岸危险吓人；彼岸稳固安全，却没有舟船或桥梁可供渡越。我何不汇聚草木树枝，紮成一个筏，然后坐在其上，以手足划水，渡到彼岸？’于是他制造了一个筏，安全地乘坐到彼岸。他接著又想：‘我凭这筏抵达安全的这一岸，我何不把它顶在头上或肩上，继续上路呢？’比丘们，如果他这么做，是正确处置那木筏吗？你们有何意见？”
“不的，世尊。”
“那该如何处置那木筏呢？”“那人应该想：‘这木筏曾对我有用，我坐上它，以手足划水，才能到达安全的这一岸。我何不将它留在岸边，继续上路呢？’这才是正确的处置那木筏的方法。了解了这个比喻，你应知道即使是好的事物都应该放弃，坏的事物就更不用说了。“

十一月十六日
如来生活自由，脱离了色（物质）、受（感觉作用）、想（认识作用）、行（意志作用）、识（意识作用）、轮迴、腐坏、死亡、情欲等束缚。有如生长在水中的青、红或白色的莲花，高立水面后，便不为污泥所染。一样的，如来脱离了这些事物的绞缠，心无障碍、自由自在。

十一月十五日
谁若由于尊敬、恭敬、崇敬佛法而变得平易近人，其言谈也因此而亲切友善，我称他为易交谈者。

十一月十四日
精进有五个支撑部分。那五个？人对佛陀的证悟要有信心；人的身体要健康、消化要良好，既不炙热也不寒冷，正适合努力精进；人在导师之前、同修之中都要开诚相见，既不欺诈也不虚伪。人要努力摒弃恶行培育善行。人要有坚定的意志、坚强的力量，不会避开负起佛法的责任。人要有智慧，能了解事物的升起与消失的真相，能知道彻底克服痛苦之法。

十一月十三日
一个人如何修习观心？起贪念时，知道心在思念著贪；不起贪念时，知道心不念贪。起瞋念时，知道心念瞋；不起瞋恨时，知道心不念瞋。起痴念时，知道心念痴；不起痴念时，知道心不念痴。心念专一时，知道心念专一；心念散乱时，知道心念散乱。心念经修习发展时，知道心念经修习发展。心念未修习发展时，知道心念未修习发展。心有更高的心识在活动时，知道心有更高的心识在活动；心没有更高的心识在活动时，知道心没有更高的心识在活动。心念集中时，知道心念集中；心念不集中时，知道心念不集中。心念解脱时，知道心念解脱；心念不解脱时，知道心念不解脱。
一个人应如此内外观察自己的心念。知道心念的起因与灭因，知道心念的存在，发展它，使其能达到修习智慧与专注的要求。人的心念若能独立存在，就不会执著于世间任何事物。

十一月十二日
正如有一个人在森林中旅行，来到一条曾为古人走过的路。他沿著这条道路行走，来到一座曾为古人居住过的皇家古城。城内设有公园、丛林、蓄水池和围墙，确实是个可爱的地方。假设这个人向国王或臣子禀告他的发现，说道：“大人，我发现了一座古城，请您将他重修。”又假设这座古城经过重修后，繁盛了起来，住满了人，而且还继续扩张发展。同样的，我看到一条古路，一条古时诸佛曾经历过的路。那是什么路？它就是八正道。

*八正道既：正见，正思维，正语，正业，正命，正精进，正念，正定。

十一月十一日
混杂在黄金内的不纯物质有：尘埃、沙粒、砾石和小石块。淘金者或其学徒把金堆积在水槽中上下清洗以去除尘埃。完成这程序后，依然有沙粒与小石块存在。淘金者重复相同的程序，洗毕时，还存有极小的沙粒与尘埃。淘金者再次重复该程序，结果只剩下金砂。接著金匠或其学徒把金砂倒入坩埚熔解。这时的金，虽已熔化，但还不纯、还有些混杂物质。它不易弯曲、不能加工、没有光泽、脆弱易断，不能用来制造物品。再过一段时间，金匠熔化了金，将它倒出，将所有的杂质滤去。这时的金易于弯曲、能够加工、光泽四射、不再脆弱易断，能加以使用。它可用在任何用途，如制成金盘、戒指、项链与链子等等。一个积极发展高尚的心的人也是如此。

一个深思熟虑、谨慎小心的人，在摒弃身、口、意上的不洁净时，经常检查它们或将它们彻底去除，不再升起。在这之后，尚有些微小的不净念头，如邪淫、瞋恨、残酷之念头黏附著他。他再次把这些不洁净之念一一摒弃。摒弃之后，尚有些更微小的不净念头，如对亲人、国家、声誉的思念。这个深思熟虑、谨慎小心的人，再次检查不洁净之念，或将它们彻底去除，不能再升起。这时，他只剩下佛法的念头。在这阶段，他的集中力尚未平静、高超，也尚未安稳与专注于一境。这集中力还受习性所抑制。但有朝一日，他的心念稳定、平静、专一与集中，他的集中力也就不再受习性所抑制，而能平静、高超、安稳和专注。不论心念转移到那一门知识上，他都有能力理解。

十一月十日
一个利益自己也利益他人的人是怎样的？他的动作敏捷、能掌握有益的教诲、了解佛法的文句与字义，并且牢记在心、依法修行。他还拥有美丽的嗓子，发言时。用词文雅、清楚，声音清晰、易听。他教导同修者，驱策、鼓励他们，并且使他们快乐。

十一月九日
舍利弗 对世尊说：“我相信自古至今，甚至将来，也不会有比世尊更为觉悟的隐士或婆罗门。”
“舍利弗，你的说法十分果断，有如狮子自信地吼叫。为什么会这样呢？难道你知道过去诸佛的心念、德行、教诲或解脱？”
“不的，世尊。”
“你知道未来诸佛的心念吗？”
“不的，世尊。”
“那我呢？你知道我的心念、德行、教诲和解脱？”
“不的，世尊。”
“那么，舍利弗，你既然不知道过去、现在、未来诸佛的心念，何以却像狮子自信地吼叫一般，说话如此果断呢？”
“世尊，我虽不知道过去、现在、未来诸佛的心念，我却了解佛法。假设有一个城市，筑有坚固的城墙、高耸的楼房和一道大城门。把守这大门的是个非常锐敏、警觉的人，只让相识的人入城。陌生人一概拒之门外。在巡视城墙时，他连一个足以让猫儿出入的洞孔都没有看到。由此，他知道一切大小众生要出入城市，必定的通过大门。依我看，佛法也是如此。所有过去诸佛通过摒弃五障、摒弃削弱正见的烦恼、设立四念处、了解七觉支的真相而证得正觉。所有未来诸佛也是如此。您，世尊、圣者、正等正觉的佛陀也是如此。

十一月八日
比丘的财富是什么？他将满怀的慈心、悲心、喜心、舍心散发到四方。他充满著充实的、无量的、不念瞋恨与恶意的慈心、悲心、喜心与舍心，并将它们散发到全世界的上方、下方、对面与各个角落。这就是比丘的财富。

十一月七日
凡人和受过训练的圣洁弟子同样体验到愉快、痛苦与不了不苦的感受。他们两间有何分别与相异处呢？

当凡人体验到痛苦时，他忧虑、悲伤、哀痛、捶胸、流泪、心情纷乱。他的肉体与精神都有如此感受。这有如一个人被一枚飞镖射中后，又遭到另一枚飞镖的攻击。他会感受到被两枚飞镖所射的疼痛。凡人就是这么样的。当感觉痛苦时，他怨恨、抗拒，结果产生了一股强烈的怨恨与抗拒心。在疼痛的折磨下，他便去寻求感官之乐。为什么呢？因为凡人除了寻求感官之乐外，并不知道其他脱离痛苦的方法。在享受感官之乐时，享乐的贪念逐渐加强。他不知道这些贪念的升起与消失的真相，不了解这些贪念的满足感、危险性，也不知道如何脱离它们。由于缺乏这种知识，所以对不苦不乐的感受无知。无论是苦、乐或不苦不乐，他都认为是束缚。他被生、老、死、悲伤、恸哭、疼痛与绝望所束缚。我说他是被痛苦所束缚。
当经受训的圣洁弟子体验到痛苦时，他不会忧虑、悲伤、哀痛、捶胸、流泪、心情纷乱。他只体验到肉体的感受。这有如一个人只被一枚飞镖射中，不再遭受随后的飞镖攻击。受过训练的圣洁弟子就是这样的。当感觉痛苦时，他并不抗拒、怨恨。也就不会产生强烈的抗拒或怨恨心。在疼痛的折磨下，他并不寻找感官享乐，他便不会对享乐产生任何贪念。他知道这些贪念的升起与消失的真相，了解这些贪念的满足感与危险性，也知道如何脱离它们。有了这种知识，对不苦不乐的感受不会无知。无论他感受到苦、乐、不苦不乐时，他不会被这些感受所束缚。他脱离了生、老、死、悲伤、恸哭、疼痛与绝望。我说他脱离了痛苦。

十一月六日
有一个人很怜悯众生的痛苦，为了众生的利益、众生的快乐、人与天神的利益与快乐，他出生在人世间。他是谁呢？就是如来、圣者、彻底觉悟的佛陀。

十一月五日
天神无法确定一个心已得到解脱的人属于那里的。即使他们想：“这心识是属于如来的。”也不对。为什么呢？因为如来是无踪迹的。虽然，我这样讲，仍然有些隐士与婆罗门错误地说：“沙门乔达摩是虚无主义者，因为他教导断除、消灭、使实有之物消失。”我并没有说这些。在以前和现在，我只是在教导什么是苦及如何灭苦。

十一月四日
一个人要如何观察感受呢？当感觉到愉快时，他知道：“我感觉愉快。”当感觉到痛苦时，他知道：“我感觉痛苦。”当感觉到中性感觉时，他知道：“我既不感觉愉快，也不感觉痛苦。”当感觉到愉快、痛苦或中性感觉时，他知道这些感觉是世俗的。又，当感觉到非世俗的愉快、痛苦或中性感觉时，他知道这些感觉是非世俗的。他如此观察内外之感受，他细想著感受的升起因素。他也察觉到感受的存在。他如此修习直至达到有智慧与专注的阶段。这样的人能独立，不执著于世间的事物。

十一月三日
世尊之亲戚蒂莎（Tissa）尊者哭著来见世尊。世尊问道：“蒂莎，发生了什么事？为何这般伤心失意，坐在我身边大哭？”
“世尊，这是因为其他比丘都在嘲笑、戏弄我。”
“蒂莎，这是因为你舌利嘴尖，却受不了他人的舌利嘴尖。你既然出家修行就不应该在再舌利嘴尖，也不应该忍受不了他人的舌利嘴尖。如果你自己的嘴舌很尖利，就应该忍受得了他人的舌利嘴尖。”
说了这话，世尊还加上一首偈：
蒂莎为何生气？别生气。
谦和对你最有益，
抑制气愤、傲慢与矫饰心是至善的，
为此，我们出家修行。

十一月二日
树在为人遮荫时并无分别心。同样的，积极修习禅定的修行者不应对众生产生分别心。相反的，他应培养一视同仁的慈爱心，对行劫者、杀人犯、敌人或自己，都怀著同样的想法：“这些众生将如何消除敌气，不相互伤害？如何生活得平平安安、快乐与有保障？他们将如何照顾自己呢？”

十一月一日
世尊对舍利弗说：“告诉我，舍利弗，一个秉持正信，专心认真的圣洁弟子，对如来或其教诲会存有疑问或不能确定吗？”
“不的！世尊，他不会。圣洁的弟子凭著信心与力量努力精进、坚持不懈地断除恶行、发展善行。他意志坚定、力量强大、毫不犹豫地负起行善的责任，努力实践善行。他的力量是由正精进的能力所控制的。”
“圣洁的弟子秉持正信、能使心念分明、善于分辨、能记忆永久的事。他的念念分明是由正念的能力所控制的。”
“圣洁的弟子秉持正信、正精进、正念、能使杂念自行平息，使精神集中，心念专一。他的心念专一是由正定的能力所控制的。”
“圣洁的弟子秉持正信、正精进、正念、正定，能了解轮迴是无休止的。有始以来众生因无明的阻碍，贪欲的束缚而在无尽的生命轮迴中浮沉。超越了这愚痴、黑暗的阶段，便能到达快乐的、美妙的、平息一切妄想，放弃一切轮迴的基础、断除欲望、平和寂静的阶段进入涅磐。这种智慧由正见能力所控制。”
“圣洁的弟子秉持正信，一次又一次地努力精进、一次又一次地使念念分明，一次又一次地使心念专一，一次又一次修习正念，清楚明了一切；一次又一次地增进信心。他想著：‘以前我只是曾经听闻过这些事物，如今我亲身体会它们。”这种信心是由正信的能力所控制。”