珠璣集（1）   現況雖不如意 您若切實善巧改變 並能記住居安思危 好境將會出現 【註】善巧改變：作出合乎情理、利益自他，而又巧妙的相關轉變。 人生活動，理性者少，感性者多，習性者更多。 You can't get very far until you start doing something for somebody else. 除非您開始為其他人著想，否則，您不可能有多大進展。 - by Melvin Jones 懈怠不學者固步自封，勤奮善學者進步神速。 天將降大任於斯人也，必先苦其心志，勞其筋骨，餓其體膚，空乏其身，行拂亂其所為，所以動心忍性，增益其所不能。 《孟子．告子下》 禪修是善待自己的最佳做法，但對初心者言，它不是一件易事；因為，它要行者強力督促自己向內、向前審察，須自律及自願向前邁進，而非只是逃避或迴避個人問題的一種嘗試。 師父領進門，修行在個人。 博學之，審問之，慎思之，明辨之，篤行之。（《中庸》所言的學習之道） 先學耐煩，切莫使氣，性躁心粗，必非大器。（先儒） 以下數段皆引自《佛陀的啟示》第一章 佛教的宗教態度：      佛說：“工作須你們去做，因為如來只能教你們該走的路。”我們把佛叫做“救主” ，意思是說，他是發現以及指點我們解脫之道──涅槃──的人而已。這道還是需要我們自己去踐履的。      在這條責任自負的原則下，佛的弟子們是自由的。在《（南傳）大般涅槃經》中，佛說他從未想過要約束僧伽（和合僧團），他也不要僧伽依賴他。他說，在他的教誡中，絕無秘密法門。他緊握的拳中，並沒有隱藏著東西。換言之，他一向沒有什麼“袖中秘笈”。      佛准許他的弟子們自由思想，這在宗教史中是向所未聞的。這種自由是必要的，因為，根據佛的話，人類的解脫全賴個人對真理的自覺，而不是因為他順從神的意旨，行為端正，因此靠神或其他外力的恩典，而得到解脫以為酬庸（酬勞）。      佛有一次到憍薩羅國一個叫做羈捨子的小鎮去訪問，那鎮上居民的族姓是迦摩羅。他們聽說佛來了，就去拜見他，向他說：      “世尊，有些梵志和出家人來到羈捨子，他們只解說弘揚他們自己的教義，而蔑視、非難、排斥其他教義。然後又來了其他的梵志出家人，他們也同樣的只解說弘揚他們自己的教義，而蔑視、非難、排斥其他教義。但是對我們來說，我們一直都懷疑而感到迷茫，不知道在這些可敬的梵志方外人中，到底誰說的是真實語，誰說的是妄語。”      于是，佛給了他們如此的教誡，在宗教史上也是獨一無二的：      “是的，迦摩羅人啊！你們的懷疑、你們的迷茫是正當的；因為對于一件可疑的事，是應當生起懷疑的。迦摩羅人啊！你們要注意不可被流言、傳說、及耳食之言所左右，也不可依據宗教典籍，也不可單靠論理或推測，也不可單看事物的表象，也不可溺好由揣測而得的臆見，也不可因某事物之似有可能而信以為實，也不可作如此想：‘他是我們的導師。’迦摩羅人啊！只有在你自己確知某事是不善、錯誤、邪惡的時候，你才可以革除他們......而當你自己確知某事是善良的、美好的，那時你再信受奉行。”      佛所教的尚不只此。他告訴他的比丘們：弟子甚至須審察如來（佛）本身。這樣，他才能充分地相信他所追隨師尊的真正價值。      根據佛的教誨，疑是五蓋﹝貪、瞋、疑、昏沈、散亂﹞之一，能覆蔽人心，使不得如實見到真理，並能障礙一切進步。疑卻不是一種罪惡，因為在佛教理沒有盲信這一條。事實上，佛教裏根本就沒有其他宗教裏所謂罪的觀念。一切惡法的根本是無明與邪見。不可否認的是：只要有疑、迷惑、意志不堅定，就不可能有進步。但同樣不可否認的，在沒有確實明瞭之前，疑是一定存在的。可是想求進步，就絕對必須祛除疑惑；而祛除疑惑，又必須確實明瞭。      叫人不懷疑，叫人必須要信，是沒有道理的。僅僅說一聲“我相信”，並不能表示你已有了知與見。一個學生做數學題目的時候，到了某一階段，他不知道該怎麼演算下去。這時他就生起疑慮和惶恐，只要此疑不除，他就不能進步。想進一步演算下去，他就必須解除疑惑。解除疑惑的門徑很多，僅靠說一聲“我相信”或“我不懷疑”，並不能解決問題。強迫自己去相信與接受某些不瞭解的事物，是政治，不是宗教，也不是睿智。      佛為了祛疑解惑，素極熱切。就在他圓寂前幾分鐘，他還數度要求他的弟子們，如果他們對他的教誡仍有所疑的話，應向他提出問題，而不要到後來再後悔沒有把這些疑問搞清楚。可是他的弟子們都沒有出聲。那時他所說的話極為感人。他說：“假使你們因為尊敬你們的師尊而不肯提出問題的話，甚至有一個人肯告訴他的朋友也好。”（這意思就是說：他可以將所疑的告訴他的朋友，而由後者代替他向佛陀發問。）      佛不但准許弟子們自由思考，他的寬大為懷，尤令研究佛教史的人喫驚。有一次，在那爛陀城，佛接見了一位有名而富有的居士，名叫優婆離。他是耆那教主尼乾若提子（摩訶毗羅）的在家弟子。摩訶毗羅親自選派他去迎佛，和佛辯論有關業報理論方面的某些問題，想將佛擊敗，因為在這些問題上，佛的觀點與尼乾若提子有所不同。可是出乎意料之外，討論論的結果，優婆離卻相信佛的觀點是對的，他老師的看法反而錯了。所以，他就求佛收他做佛的在家弟子（優婆塞）。但佛叫他不要急著作決定，要慎重考慮一番。因為“像你這樣有名望的人，審慎考慮是要緊的。”當優婆離再度表示他的願望的時後，佛就要求他繼續恭敬供養他以前的宗教導師們，一如往昔。      在西元前三世紀頃，印度的佛教大帝阿輸迦（阿育王），遵照佛陀寬容諒解的模範，恭敬供養他廣袤幅員內所有的宗教。在他雕刻于岩石上的許多誥文中，有一則原文至今尚存，其中大帝宣稱： “不可只尊敬自己的宗教，而菲薄他人的宗教。應如理尊重他教，這樣做，不但可幫助自己宗教的成長，而且也對別的宗教儘了義務。反過來做；則不但替自己的宗教掘了墳墓，也傷害了別的宗教。凡是尊重自教而非難他教的人，當然是為了忠于自教，以為‘我將光大自宗’，但是，相反的，他更嚴重地傷害了他自己的宗教。因此，和諧才是好的。大家都應該諦聽，而且心甘情願地諦聽其他宗教的教義。 ”      在此，我們要加一句話，就是：這種富于同情、了解的精神，在今天不但應當適用于宗教方面，也適用于其他方面。      這種寬容與了解的精神，自始就是佛教文化與佛教文明最珍視的理想之一。因此，在兩千五百多年漫長的佛教史中，找不到一個佛教迫害他教的例子。佛教也從來不曾因為弘法或勸人信佛而流過一滴血。它和平地傳遍了整個亞洲大陸，到今天已有了五億以上的信眾。任何形式的暴力，不論以什麼為藉口，都是絕對與佛的教誡相違背的。      有一個時常被提起的問題：佛教到底是宗教呢？還是哲學？不管你叫它做什麼，都無關宏旨。佛教仍然是佛教，不論你給它貼上什麼樣的標簽。標簽是不相幹的。我們將佛的教誡稱為“佛教”，也沒有什麼特別的重要性。人們為它所取的名字，是不關緊要的。     名字有什麼相干？ 我們叫做玫瑰的，     叫任何別的名字， 仍然一樣的芬芳。[莎士比亞]      同樣的，真理不需要標簽。它既不是佛教的，也不是基督教的、印度教的、或是回教的。它不是任何人的專利品。宗教的標簽，只是獨立瞭解真理的障礙。它們能在人們心中產生有害的偏見。      這不僅在與理性和心靈有關的事情為然。即使在人與人的關係間，亦復如是。舉例來說，我們遇到一個人，並不把他看成人類，而先在他身上加上一個標簽，好比英國人、法國人、德國人、或是猶太人，然後將我們心中與這些名稱有關的一切成見，都加在此人身上。實際上，這人可能不含有絲毫我們所加于他身上的種種屬性。      人類最喜歡有分別性的標簽，甚至將各種人類共同具有的品性與情感也都加上了標簽。因此，我們常常談到各種“商標”的慈善事業，例如：佛教慈善事業，或者基督教慈善事業，而藐視其他“商標”的慈善事業。可是慈善事業實在不能分宗派；它既非基督教的、佛教的、印度教的、也非回教的。一位母親對子女的愛，既非佛教的，也非基督教的；它只是母愛。人類的品性與情感如愛、慈、悲、恕、忍、義、欲、憎、惡、愚、慢等，都用不著宗教的標簽；它們並不專屬于任一宗教。 “是的，迦摩羅人啊！你們的懷疑、你們的迷茫是正當的；因為對于一件可疑的事，是應當生起懷疑的。迦摩羅人啊！你們要注意不可被流言、傳說、及耳食之言所左右，也不可依據宗教典籍，也不可單靠論理或推測，也不可單看事物的表象，也不可溺好由揣測而得的臆見，也不可因某事物之似有可能而信以為實，也不可作如此想：‘他是我們的導師。’迦摩羅人啊！只有在你自己確知某事是不善、錯誤、邪惡的時候，你才可以革除他們......而當你自己確知某事是善良的、美好的，那時你再信受奉行。”["Yes, Kalamas, it is proper that you have doubt, that you have perplexity, for a a doubt has arisen in a matter which is doubtful. Now, look you Kalamas, do not be led by reports, or tradition, or hearsay. Be not led by the authority of religious texts, not by the delight in speculative opinions, nor by seeming possibilities, nor by the idea: 'this is our teacher'. But, O Kalamas, when you know for yourselves that certain things are unwholesome(akusula), and wrong, and bad, then give them up ... And when you know for yourselves that certain things are wholesome(kusula) and good, then accept them and follow them." - The Kalama Sutta] 「一切眾生，不知諸苦之根本者，皆悉輪迴在於生死。憍陳如，苦應知，集當斷，滅應證，道當修。憍陳如，我已知苦，已斷集，證滅，修道。若人不知四聖諦者，當知是人不得解脫。」《過去現在因果經三》 「以前和現在一樣，我祇說苦及苦的止息（之道）。」《巴利文中部第22經》 「生苦，老苦，病苦，死苦，憂悲惱苦，怨憎會苦，恩愛別離苦，所欲不得苦，取要言之，五盛陰苦，是謂名為苦諦。」《增一阿含經卷十七》 「當知於苦患身，常當修學不苦患心！」《雜阿含經卷五第107經》 痛苦難免，煩惱可消。 《佛說無常經》摘要     生者皆歸死　　容顏盡變衰　　強力病所侵　　無能免斯者 　假使妙高山　　劫盡皆壞散　　大海深無底　　亦復皆枯竭 　大地及日月　　時至皆歸盡　　未曾有一事　　不被無常吞 　上至非想處　　下至轉輪王　　七寶鎮隨身　　千子常圍遶 　如其壽命盡　　須臾不暫停　　還漂死海中　　隨緣受眾苦 　循環三界內　　猶如汲井輪　　亦如蠶作繭　　吐絲還自纏 　無上諸世尊　　獨覺聲聞眾　　尚捨無常身　　何況於凡夫 　父母及妻子　　兄弟并眷屬　　目觀生死隔　　云何不愁歎 　是故勸諸人　　諦聽真實法　　共捨無常處　　當行不死門 　佛法如甘露　　除熱得清涼　　一心應善聽　　能滅諸煩惱 如是我聞。一時薄伽梵。在室羅伐城逝多林給孤獨園。爾時佛告諸苾芻： 有三種法。於諸世間。是不可愛。是不光澤。是不可念。是不稱意。何者為三。 謂老病死。汝諸苾芻。此老病死。於諸世間。實不可愛。實不光澤。實不可念。 實不稱意。若老病死。世間無者。如來應正等覺。不出於世。為諸眾生說所證法 及調伏事。是故應知。此老病死。於諸世間。是不可愛。是不光澤。是不可念。 是不稱意。由此三事。如來應正等覺。出現於世為諸眾生。說所證法及調伏事。 爾時世尊。重說頌曰： 　外事莊彩咸歸壞　　內身衰變亦同然　　唯有勝法不滅亡 　諸有智人應善察　　此老病死皆共嫌　　形儀醜惡極可厭 　少年容貌暫時住　　不久咸悉見枯羸　　假使壽命滿百年 　終歸不免無常逼　　老病死苦常隨逐　　恒與眾生作無利 「諸行無常，是生滅法，生滅滅已，寂滅為樂。」《無常偈》 「積聚皆銷散，崇高必墮落，合會皆別離，有命咸歸死」《無常法頌》[據說印度國王、婆羅門、長者、教師、仙人等臨終時，皆唱〈無常法頌〉] 「若法因緣生，法亦因緣滅；是生滅因緣，佛大沙門說。」或是 「諸法從緣起，如來說是因；彼法因緣盡，是大沙門說。」或是 「諸法因緣生，是法說因緣；是法因緣盡，大師如是說。」《緣起偈》 諸法因緣生，緣謝法還滅。吾師大沙門，常作如是說。《法身舍利偈》 諸惡莫作，眾善奉行，自淨其意，是諸佛教。《七佛偈》 (1) 善的身口意行為，能順益自他、順益今生與後世、或順益涅槃解脫。惡者則相反，如犯五戒，或如世人所說的「嫖賭飲吹，偷呃拐騙，姦淫擄掠，殺人放火」等皆是。可進一步參考南傳的《吉祥經》、《慈悲經》與《善生經》等。 (2) 自淨其意是指修習止觀（禪修）。可進一步參考《四念處經》。 (3) 依教奉行，便可隨力與因緣等得到佛教的三種好處：今世樂，後世樂與涅槃樂。 頭既禿，當知足，念無常，斷愛欲。南無阿彌陀，念念恆相續。《修行偈》 〔汝既出家（或開始修行），要須謙下柔和，敬事師長，虛己請益，增長志氣，莫只坐雲霧中過日。〕 千百年來碗裡羹，怨深似海恨難平，欲知世上刀兵劫，且聽屠門夜半聲。《慈悲戒殺偈》 塵勞迥脫事非常，緊把繩頭做一場；不經一番寒徹骨，那得梅花撲鼻香？《黃蘗希運偈》 說得好不如做得好。（Well done is better than well said.） 是日已過，命亦隨減，如少水魚，斯有何樂，（大眾） 當勤精進，如救頭燃，但念無常，慎勿放逸。 靜坐中有十分工夫，動中祇有一分。 動中有十分工夫，睡夢中祇有一分。 睡夢中有十分工夫，病中祇有一分。 病中有十分工夫，臨命終時祇有一分。 我們現有多少工夫，可用來經歷生死的考驗呢？ 修行要使妄想由多而少，由強而弱，定功由暫而久，由脆而堅。 初心修行，誰能無有妄念，所貴心常覺照，不隨妄轉。喻如敵兵攻城，要在我軍主帥明智英勇，不昏不墮。惺惺不昧耳。 學道猶如守禁城，晝防六賊夜惺惺，將軍主帥能行令，不動干戈致太平。 耳目見聞為外賊，情欲意識為內賊，只是主人公惺惺不昧，獨坐中堂，賊便化為家人矣。 學道如初不變心，千魔萬難愈惺惺。直須搞出虛空髓，拔卻金剛腦後釘。 至若功夫做到得力處，外境不入，唯有心內煩惱，無狀橫起。或慾念橫發，或心生煩惱，或起種種障礙，以致心疲力倦，無可奈何。此乃八識中含藏無量劫來習氣種子，今日被工夫逼急，都現出來。此處最要分曉，先要識得破，透得過，決不可被他籠罩，決不可隨他調弄，決不可當作實事。但只抖擻精神，奮發勇猛，提起一句彌陀，就在此等念頭起處，一直捱迫將去，務要趕盡殺絕，不留寸絲。如此著力，自然得見消息。 奮起一念如倚天長劍，使煩惱魔軍逃竄無地。亦如紅爐猛火，使情識霜雪銷爍無餘。（截流大師） 做工夫全仗覺照之力，時時檢點，刻刻提廝，若不得力，看病根在甚麼處，識得時，便輕輕揪過，一刀兩斷。 大丈夫秉慧劍，般若鋒兮金剛燄，非但能摧外道心（邪見、邪思），早曾落卻天魔膽（欲念、瞋心）。 做工夫要真切，不真切則懈怠妄想生，無所不至。 鞭心自責，克除妄想，日夜忘疲，如喪考妣。 做工夫不愁不活，只愁不死，須將妄想死盡，工夫乃能得活。 用工夫要身心輥作一團，只是持念一句阿彌陀佛，眼不取色，食不知味，千萬人中如入無人之境，工夫到此，方有少許相應分。 做工夫不可起二念，俗世萬端，皆從二念生。[一翳在目，空花亂墜，纖塵著體，雜念紛飛。了翳無花，銷塵絕念。] 修行如駕上灘舟，暫歇篙時便下流。若不從茲勤努力，幾時撐得到灘頭。 抖擻精神，挪挲眼睛，咬定牙根，握緊拳頭，豎起脊樑，高坐蒲團，猛著精彩，一直念去。 橫超豎超，用功夫時要超過三界，不起欲念，不著色想，不住無色。 超過疲勞，乃得輕安。 用功夫如引針穿線，急不得，粗不得，要仔細專注耐得煩纔行。 用功夫如人遠行，速即疲極，緩即不至，遲疾處中，任運能達。（如調琴弦） 佛法工夫，如身體困倦，可將兩肩前後上下用力扭轉數十遍，則周身血脈流通，精神爽快，不生諸病。此修養家轆轤雙關法也，又能袪一切寒邪。 修行須善調飲食、睡眠、生活、起居、身體、情緒。 人心不死，道心不生。 心還不死，焉得一心。 偷心不死，活鬼拖死屍。 一時不在，如同死人。 佛法的事，要實行實作，騙得了別人，騙不了自己。 修道人不可向泥（五塵）裡頭打滾，蓋（五蓋）底下廝混。 強順人情，勉就世故，八個字誤卻你一生大事。 天下俊秀不少，所以德不加修，業不加廣者，只為因循二字，耽擱一生。 學佛一年，佛在眼前；學佛二年，佛在西天；學佛三年，佛化雲煙 初用心難，妄想習氣，不能放下。老用心難，百尺竿頭，不能進步。 學佛如初，成佛有餘。 認真還自在，作假費功夫。 莫將容易得，便作等閒看。 習勤能使一身振，學道須教雜念清。 風息時，休起浪；岸到處，便離船。 隱惡揚善，謹行慎言。 少成若天性，習慣成自然。 黃金未為貴，安樂值錢多。 一念常惺，才避得去神弓鬼矢，纖塵不染，方解得開地網天羅。 眼前都是有緣人相近相親怎不滿腔歡喜， 世間盡多難耐事自作自受何妨大度包容。 「洞察諸法實相（Insight into the true nature of things）」是指洞悉或親身體會： 1) 諸法的「無常」、「苦（不適意或不完美）」和「無我（終究無法主宰、依因緣生滅、無實自性）」等共同特性（法印）； 2) 沒有什麼值得我們去擁有（getting）； 3) 沒有什麼值得我們去成為（being）； 4) 沒有什麼值得我們去執取為「我」或「我的東西」、「好的」或「壞的」、「可愛的」或「可惡的」、「喜歡」或者「不喜歡」任何事物，儘管那是一個概念或記憶，也是執取。 所謂「沒有什麼值得我們去擁有或成為」，其實等於說：「沒有什麼值得我們去執取」。「擁有」是指費盡心思去得到財產、地位、財富或任何討人喜歡的東西。「成為」是指堅持「自我形象」的意識、認為自己的身份是丈夫、妻子、富有的人、貧窮的人、贏家、輸家、人類、或甚至自我的意識（the awareness of being oneself）。如果我們能切實且深入地去觀察，就算「成為自我」也非是樂趣，而是一件令人疲倦、厭煩的事，因為成為任何東西的努力嘗試即是痛苦之源。如果一個人能夠完全放棄執取成為自我、或任何自我形象，那麼他將不再感受苦惱。這就是所謂的「要體會沒有什麼值得去成為」的意思，它就是所謂「無論成為什麼皆會為此感受到相應的苦惱。當有「我」的時候，自然有「非我」而又屬於「我」的東西。於是，一個人便有他的孩子、他的妻子、他的這個、那個、或另外一個。跟著，他便有丈夫的責任、或者妻子、主人、奴僕等等的責任。事實上，找不到任何狀態是可以不用掙扎就可以繼續保持的。為繼續保持某種（所欲成為的）狀態所需的煩憂與掙扎，只不過是盲目依戀事物或執取的結果罷了。 [不要假冒，以為自己已知或洞悉它，要有足夠的謙虛去學習和觀察，宜依「佛法」去觀察，讓「佛法」是你獲得至上洞察前的最後拋棄。] 【附錄英文原文】 The expression "Insight into the true nature of things" refers to seeing TRANSIENCE, UNSATISFACTORINESS AND NON-SELFHOOD, seeing that nothing is worth getting, nothing is worth being, seeing that no object whatsoever should be grasped at and clung to as being a self or as belonging to a self, as being good or bad, attractive or repulsive. Liking or disliking anything, even if it is only an idea or a memory, is clinging. To say that nothing is worth getting or being is the same as to say that nothing is worth clinging to. 'Getting' refers to setting one's heart on property, position, wealth, or any pleasing object. 'Being' refers to holding onto the awareness of one's self-image, identifying with one's status as husband, wife, rich man, poor man, winner, loser, or human being, or even the awareness of being oneself. If we really look deeply at it, even being oneself is no fun, is wearisome, because trying to be anything is a source of suffering. If one can completely give up to cling to the idea of being oneself, of any self-image, then one will no longer suffer. This is what it is to see the worthlessness of being anything, and is the gist of the statement that being anything, no matter what, is bound to be suffering in a way appropriate to that particular state of being. When there exists 'oneself', there are bound to exist things which are other than that 'self' and belong to it. Thus one has one's children, one's wife, one's this, that and the other. Then one has one's duty as husband or wife, master or servant, and so on. There is no state of being such that to maintain it will not involve struggle. The trouble and struggle necessary to maintain one's state of being are simply the result of blind infatuation with things, of clinging. [Do not feign that you already know and have insight and act falsely. Be humble enough to hold on to learning and 'seeing'. Rely on Buddha's Dhamma to help your seeing. Let it be the last thing you give up for supreme final insight. ] 《佛為海龍王說法經》：「… 有四殊勝法，若有受持讀誦解了其義，用功雖少，獲福甚多，即與讀誦八萬四千法藏，功德無量，云何為四？所謂念誦：諸行無常，一切皆苦，諸法無我，寂滅為樂。… 說是四句法印經時 …」 擇善固執，止惡行善，看破放下，自在解脫。 I hear, I forget. I see, I remember. I do, I understand. I practice, I master. I master, I enjoy. 若聽，我會忘記。若看，我會牢記。若做，我會明白。若練習，我會精通。 若精通，我會樂在其中。 Doing demerit is easy. Doing merit is difficult. In Dhamma practice, you must know what is demerit and overcome it with merit by constant practice.    作惡易，行善難；在佛法修行之中，你要知什麼是惡，然後不斷地行善來克服惡。 我喜歡「小題大做」，而不願「大題小做」，更害怕「有題空做」。 （趙樸初） 昨天已逝，明日是謎，面對今朝，盡力而為 （阿虫） Know whatever arises, as it arises, when it arises, in the bare fact of its arising. Be mindful of just this. Let no thoughts of 'me' or 'mine' interfere... e.g. do not consider that this is anicca, this dukkha and this anatta. All thinking, reflection and consideration are conceptual. They are not vipassana. 對於任何事情，在其剛剛發生時，就要如其發生時的本身事實去覺知（察覺、意識）到它，只須如是專注（留心地觀察）著它，不可讓任何“我”或“我的”思想所左右…。例如：不要考慮這是無常、這是苦、這是無我等。所有思維、反省、考慮等均是概念性的東西，它們都不是內觀（直觀、直覺、現觀、Insight）。 百尺竿頭不動人，雖然得入未為真，百尺竿頭須進步，十方世界是全身。 學人向道，第一要怕生死，次要知生死根。生死根者，即日用現前種種憎愛取捨，我慢貪瞋痴業是。既知此是生死苦根，發心要斷，更無他術。只是起時，就照見它，不容他起，當不起處，則當處消滅，消滅時更不相續。如此用心，念念不放過，心心不昧，其知自靈，知若靈，則觸境，境不牽心；觀心，心不附境。心境不到，則生死無容寄矣！如此用心，不必別求玄妙。 - 憨山大師著《夢遊集》中示馮延齡之法語 見不盡者天下之事，讀不盡者天下之書，參不盡者天下之理，寧可惜懂而聰明，不可聰明而槽懂。 十個知曉不如一個通曉，十個粗通不如一個精通。 （老撾諺語） 別說讀過了，要說懂得了。 （土耳其諺語） 問：我們是什麼東西？ 答：我們是無常、多欲、無知、苦難重重的可憐蟲（眾生）。 問：佛陀在阿含經中常說：「生苦，老苦，病苦，死苦，憂悲惱苦，怨憎會苦，恩愛別離苦，所欲不得苦，取要言之，五盛陰苦，是謂名為苦諦。」其中所說的“取要言之，五盛陰（五取蘊苦）苦”是什麼意思？ 答：佛陀的意思是：總括而言，生命是重複令人不快、不安、不滿的東西。雖然如是，依賴佛法，人是可以靠自力在此生或有限的後世中解脫的。「五取蘊」又稱五受陰、五盛陰、五陰熾盛等，即由取（執取）而生或能生取之有漏（煩惱）之五蘊，指色取蘊、受取蘊、想取蘊、行取蘊、識取蘊。說白些，「五取蘊」是具有物質、感受、認知、心志活動及意識功能等五組執取著的積聚，亦即現代所稱的具欲身心或生命。 Don't Assume. Assure!（不可假定，要去確定！） You must actually train yourself, not just read or think about it. Even meditating won't get you far if you do not practice the entire path(The Noble Eightfold Path) - especially its key aspects of developing right understanding, making strong discerning effort and practicing continuous mindfulness.   [Eight Mindful Steps to Happiness by Henepola Gunaratana] 你要踏實地鍛鍊自己，單靠讀書或思維是不夠的，假使你不全面修習八正道，特別是其中關鍵性方面的培育正見，精進覺察，以及不斷修習正念（四念處），縱使禪修也幫你不大。 Ability is what you're capable of doing. Motivation determines what you do. Attitude determines how well you do it. （Lou Holtz - American football coach）[Attitude is a complex mental state involving beliefs, feelings, values and dispositions to act in certain ways.] 能力是你可以做什麼，動機決定你會做什麼，態度則決定你做得好不好。 迷途知返，得道不遠。 知多世事胸襟闊，閱盡人情眼界寬。 看破世事驚破膽，識透人情寒透心。 錢有二戈，傷壞古今人品；窮只一穴，埋沒多少英雄。 聞戒固多持戒少，承恩容易報恩難。 True success only comes to those who work harder on their selves than they do on their job. 眼前都是有緣人，相近相親，怎不滿腔歡喜？ 世間儘多難耐事，自作自受，何妨大度包容！ 應付世事，約有三途： （一）採取行動：若問題或情況可解決，宜面對問題，積極尋求解決辦法，改善環境、情況或自我（性格、能力、認知、習慣等）。 （二）調適情緒：若問題或情況未能改變，可重新評估情況，改變對情況的認知及感受。 （三）接受現實：對已發生的事情，若無法或無力挽救，又未能調適情緒，唯有逆來順受，盡快度過困境，重新生活。 Forget about likes and dislikes. They are of no consequence. Just do what must be done. This may not be happiness, but it is greatness. If we reach greatness, or simply do what needs to be done, we cannot help but happy. 迷途知返，得道不遠。 Here`s the learning process in a nutshell. Attention makes us receptive to information, which we process together with prior knowledge, until we arrive at conclusions and understanding, which we then apply and test for confirmation The first thing a trainer should do is get the learner`s attention. I`m not talking about a joke or a shout, both proven attention-getters. I`m talking about helping the learner understand why today`s training is important to them. Why should the learner work hard to master this stuff? If you can answer that, you are well on your way. [You are your trainer!] Some thoughts on teaching and learning from the Danish philosopher Soren Kierkegaard If we wish to succeed in helping someone to reach a particular goal we must first find out where he is now and start from there. If we cannot do this, we merely delude ourselves into believing that we can help others. Before we can help someone, we must know more than he does, but most of all, we must understand what he understands. If we cannot do that, our knowing more will not help. If we nonetheless wish to show how much we know, it is only because we are vain and arrogant, and our true goal is to be admired, not to help others. All genuine helpfulness starts with humility before those we wish to help, so we must understand that helping is not a wish to dominate but a wish to serve. If we cannot do this, neither can we help anyone. We Sow What We Reap There is an old proverb which states: Sow a thought, reap an action;  一個思想衍生出一個行為 Sow an action, reap a habit;  一個行為衍生出一個習慣 Sow a habit, reap a character;  一個習慣衍生出一個性格 Sow a character, reap a destiny.  一個性格衍生出一個命運 【「思想」決定「行為」，「行為」決定「習慣」】 【「習慣」決定「性格」，「性格」決定「命運」】 Make the rest of your life the best of your life. 請打造您的下半生成為您人生的最佳部分。 智者從師之長，愚者求師之短。 受苦比死亡需要更大的勇氣。 向惡之心傷害自己，比任何盜賊或仇家的自傷殘殺更深啊！ 向善之心利益自己，遠勝於父母、親朋或眷屬所能給予的啊！ 《南傳法句經》之42及43句 日常需反省五事 {AN 5.57 Upajjhatthana Sutta} 。我的身體抵抗不了毀壞，逃避不了毀壞； 。我的身體抵抗不了疾病，逃避不了疾病； 。我的身體抵抗不了死亡，逃避不了死亡； 。我所愛的一切事物，隨時都在改變中，隨時都在消失中； 。我是自身業力的所有物，我是自身業力的繼承人，不管是善業或惡業，一切都要由自身承受。 FIVE Contemplations [From AN 5.57 Upajjhatthana Sutta] "There are these five facts that one should reflect on often, whether one is a woman or a man, lay or ordained. Which five?" "'I am subject to aging, have not gone beyond aging.' This is the first fact that one should reflect on often, whether one is a woman or a man, lay or ordained." "'I am subject to illness, have not gone beyond illness.' ... "'I am subject to death, have not gone beyond death.' ... "'I will grow different, separate from all that is dear and appealing to me.' ... "'I am the owner of my actions, heir to my actions, born of my actions, related through my actions, and have my actions as my arbitrator. Whatever I do, for good or for evil, to that will I fall heir.' ..." "These are the five facts that one should reflect on often, whether one is a woman or a man, lay or ordained." "Good health and good sense are two of life's greatest blessings" [Publilius Syrus] Man, left to his own impulses and desires, will undoubtedly destroy himself. 人若聽任衝動與欲望行事，毫無疑問，只會自取滅亡。 Hope for the best, prepare for the worst. Do not think that the worst thing will surely happen. Whatever changes, the law of cause and effect retains the same. 無論什麼轉變，因果律皆會如常地持續運作。 No matter how difficult it was yesterday, we can always begin again. 昨天無論有多大困難，今天我們隨時都可以重新開始。 Your best teacher is your last mistake.  - Ralph Nader 最好的老師是您最近的錯誤。 The words printed here are concepts. You must go through the experience. - Carl Frederick 寫在這裡的字只是概念，您必須親身體驗始得。 平淡是福。 If you attach to the senses, you're the same as a fish caught on a hook. - Ajahn Chah Your practice is like raising a duck. Your duty is to feed it and give it water. If it grows fast or slow its the duck's business not yours. Let it go and just do your own work. - Ajahn Chah “Whenever you have feelings of love or hate for anything whatsoever, these will be your aides and partners in building parami. The Buddha-Dhamma is not to be found in moving forwards, nor in moving backwards, nor in standing still. This, Sumedho, is your place of non-abiding.” - A short note to Ajahn Sumedho from his teacher Ajahn Chah 3 weeks before he got a serious stroke 「無論何時，也無論你針對何人、何事、何物，一旦生起愛欲或憎恨時，它們就是幫你建造度彼岸（涅槃）大船（波羅密）的助手與夥伴。前進、後退或站定皆無法找到佛法，蘇美多啊！這就是你無住之處。」 -- 這是阿姜查在他嚴重中風前三星期寄給他的一位外國弟子蘇美多的短簡。 What Is STRESS?   (From http://www.teachhealth.com/) We are all familiar with the word "stress". Stress is when you are worried about loosing your job or worried about having enough money to pay your bills. In fact, to most of us, STRESS IS SYNONYMOUS WITH WORRY. If it is something that makes you worry, then it is stress. Your body, however, has a much broader definition of stress. TO YOUR BODY, STRESS IS SYNONYMOUS WITH CHANGE. Anything that causes a change in your life causes stress. It doesn't matter if it is a "good" change, or a "bad" change, they are both stress. When you find your dream apartment and get ready to move, that is stress. If you break your leg, that is stress. Good or bad, if it is a CHANGE in your life, it is stress as far as your body is concerned. Even IMAGINED CHANGE is stress. (Imagining changes is what we call "worrying".) If you fear that you will not have enough money to pay your rent, that is stress. If you worry that you may get fired, that is stress. If you think that you may receive a promotion at work, that is also stress (even though this would be a good change). Whether the event is good or bad, imagining changes in your life is stressful. Anything that causes CHANGE IN YOUR DAILY ROUTINE is stressful. Anything that causes CHANGE IN YOUR BODY HEALTH is stressful. IMAGINED CHANGES are just as stressful as real changes. 世事洞明皆學問，人情練達即文章   《紅樓夢》第五回 You can tell whether a man is clever by his answers. You can tell whether a man is wise by his questions.    - Naguib, Mahfouz Never discourage anyone who continually makes progress, no matter how slow. -Aristotle 當別人正持續進步時，縱使很慢很慢，請留意！千萬不可挫傷他/她們啊！ - 亞里士多德 We say we waste time, but that is impossible. We waste ourselves.   -Alice Bloch 我們說：「我們浪費時間。」其實那是不可能的，我們只是浪費我們自己（的生命）。 None will improve your lot if you yourself do not.   -Bertolt Brecht 如果你不主動改善自己命運，沒有人會。 『練拳（藝）不練功，到老一場空』應改為：『練拳（藝）又練功、若不練實戰，到老一場空。』佛教的修行，也應作如是觀。 「凡所難求皆絕好，及能如願轉平常。」就讓你洶湧澎湃的欲念平息下來吧！ 以厭世之心，誤以為出家可以避世，這是錯誤的想法。知否「未著袈裟嫌多事，著起袈裟事更多！」這佛門老話是不容忽視的啊！於此末法時期，若無充足善緣、深入了解，以及小心抉擇師傅與寺院，結果只會徒然自添煩惱。 德松老和尚有言：「出家是一樁好事，不過要吃得苦、耐得煩、放得下，能具足這三個條件，才可以談出家。你做得到嗎？」 欲知斷酒法，醒眼看醉人。 陳海量在《釋迦牟尼佛的道理》一文中道：「佛經是釋迦牟尼佛指示我們怎樣為人民、為眾生服務，怎樣消除貪瞋癡習氣和怎樣親證人生的真理。一切佛經的內容，都是解決這三個問題的說明，都不出這三個原則。」 《紅樓夢》之「好了歌」： 世人都曉神仙好，惟有功名忘不了！ 古今將相在何方？荒塚一堆草沒了。 世人都曉神仙好，只有金銀忘不了！ 終朝只恨聚無多，及到多時眼閉了。 世人都曉神仙好，只有姣妻忘不了！ 君生日日說恩情，君死又隨人去了。 世人都曉神仙好，只有兒孫忘不了！ 痴心父母古來多，孝順兒孫誰見了？ 【禍兮福之所倚，福兮禍之所伏。】 《老子．五十八章》 身後有餘忘縮手，眼前無路想回頭。 《紅樓夢》 比喻那些現已積聚財物至足夠餘生之用的人，至今仍貪得無厭，不肯罷休，向上修行，到碰壁後走投無路時才想到回頭，那就太遲了。 From Ven Ajahn Brahmavamso: If you cannot remember 5 precepts, remember the following TWO: (1) DON'T DO ANYTHING THAT HURTS OTHER PEOPLE. (If you do, you will be in fear that they will hurt you back later and they will, sooner or later.) (2) DON'T DO ANYTHING THAT HURTS YOURSELF. (If you do, people who cares for you hurts as well.) 勿輕小惡，以為無殃，水滴雖微，漸盈大器，凡罪充滿，從小積成； 勿輕小善，以為無福，水滴雖微，漸盈大器，凡福充滿，從纖纖積。 《法句經‧卷上‧惡行品第十七》 悔過不如防過，惜福尤宜積福； 佛法深妙無窮，切勿自棄自局； 若要熟處漸生，先須生處漸熟。 ─ 明‧蕅益智旭大師之《靈峰宗論‧下冊‧卷九之二‧戒心戒方銘》 如果我們依真理來看，不故意美化它的話， 我們會看到那身體內部，真是可悲和令人厭煩， 於是厭離心就會生起。這種厭離的感覺並不是說， 我們仇恨這個世間或任何事物，而是我們的心逐漸清明，逐漸放下。 ——泰國高僧阿姜查 暮鼓晨鐘，驚醒世間名利客； 經聲佛號，喚回苦海夢迷人。 粥去飯來，莫把光陰遮面目； 鐘鳴板響，常將生死掛心頭！ ── 廣東乳源　雲門寺（雲門系祖庭）齋堂 調養怒中氣，謹防信口言； 〔信口：順口，沒有經過考慮隨口說出。〕 留心忙裡錯，愛惜有時錢； 謙恭原益己，輕薄易招嫌； 守道求安樂；存心聽自然。 - 黃漢勛師傅之座右銘 -（頭四句源於清代汪綬之。汪綬之，字芍卿，錢塘籍婺源人，咸豐乙卯舉人，光緒時官江西余幹南昌知縣擢甯都知州。） 〔英譯之一〕 Link Restrain your impatience and guard against speaking carelessly. Be mindful in moments of haste so that you do not waste your time or money. Modesty will benefit you, whereas flippancy will only invite dislike. Hold to the Way（of Nature） and seek happiness, and therefore do what feels natural. 〔英譯之二〕 Link Harness the energy in a rage Never in reckless talks engage Be ever mindful haste makes waste Prudence in spending worthy of praise Modest manners reap edification Frivolous attributes breed alienation Follow the principled path for peace of mind Harmonise the heart with nature’s course designed - Hon Fan Wong penned this as his personal motto - (Translated by Pinky) 〔英譯之三〕 Take care in the midst of anger and guard against reckless talks. Be mindful of mistakes in haste and be a prudent saver of money. Modesty will benefit you, whereas flippancy will only invite dislike. Abide by natural laws for peace of mind and harmonize with nature conscientiously. - By KHL on 2020-12-6 If you believe that severely depressed people care only for lightening their suffering, you don't know depression. Depressed people care greatly for not burdening others, for personal integrity, for political justice, and for finding meaning. - Does Suffering Trump Happiness? By Martin E. P. Seligman 「勤修戒定慧，熄滅貪瞋癡。」 - 虛雲和尚臨終遺言。 貪得無厭，如渴飲海水，越喝越渴。 一念瞋心起，百萬障門開，惡業激增。 身安不如心安，屋寬不如心寬。有財未必喜，安樂值千金。 酒色財氣四堵牆，多少人兒陷中央 養生修心的警句 慾 寡 精 神 爽    思 多 血 氣 衰 少 飲 不 亂 性    忍 氣 免 傷 財 貴 自 勤 中 得    富 從 儉 裹 來 溫 柔 終 益 己    強 暴 必 招 災 善 處 真 君 子    刀 唆 是 禍 胎 暗 中 休 使 箭    乖 裹 放 些 呆 養 性 須 修 善    欺 心 莫 吃 齋 衙 中 休 出 入    鄉 黨 要 和 諧 安 份 身 無 辱    閒 非 口 不 開 世 人 依 此 語    災 退 福 重 來 What should be done for his disciples out of compassion by a Teacher who seeks their welfare and has compassion for them, that I have done for you , Ananda? There are these roots of trees, these empty huts. MEDITATE, Ananda, DO NOT DELAY, or else you will regret it later. This is our instruction to you." -The Buddha - MN 152-[18] The Development of the Faculties - Indriyabhavana Sutta By ourselves is evil done, by ourselves we pain endure, by ourselves we cease from wrong, by ourselves become we pure. No one saves us but ourselves, no one can and no one may; we ourselves must tread the Path: Buddhas only show the way."     - Dhammapada 165 Definition of Attention in the Oxford Dictionary of Psychology : ATTENTION is sustained concentration on a specific stimulus, sensation, idea, thought, or activity, enabling one to use information-processing systems with limited capacity to handle vast amounts of information available from the sense organs and memory stores. 「注意、專心或留心」，在牛津心理學字典中的定義是： 注意、專心或留心是持續不斷地全神貫注於某一對象上，該對象可以是一個刺激、感覺、意念、想法或活動，好讓一個人可以運用內心有限能力的「訊息處理系統」去處理從「感官」與「內心記憶存儲器」傳來的大量訊息。 ATTENTION defined by William James still holds true nowadays. William James, in his monumental book "Principles of Psychology (1890)", remarked: " Everyone knows what attention is. It is the taking possession by the mind, in clear and vivid form, of one out of what seem several simultaneously possible objects or trains of thought. Focalization, concentration, of consciousness are of its essence. It implies withdrawal from some things in order to deal effectively with others, and is a condition which has a real opposite in the confused, dazed, scatterbrained state which in French is called distraction, and Zerstreutheit in German." In his Principles of Psychology (1910 p424) William James writes: "The faculty of voluntarily bringing back a wandering attention over and over again is the very root of judgement, character and will. No one is compos sui (master of himself) if he has it not. An education which would improve this facility would be the education par excellence." A chain is no stronger than its weakest link. 一條鐵鍊的強度，取決於它最薄弱的環節。 You can fool all the people some of the time, and some of the people all the time, but you cannot fool all the people all of the time.   - By Abraham Lincoln The deepest truth is the simplest and the most common.   - By F.W. Robertson What we love to do we find time to do.   - By John Spalding 修行良方      宋‧慈受懷深 莫說他人短與長，說來說去自招殃， 若能閉口深藏舌，便是修行第一方。 貪      宋‧慈受懷深 學道先須不要貪，貪心障道使人凡。 祖師一味無求法，流落人間誰肯參。 示程頤偈      宋‧靈源惟清 佛法從來沒世情，是非邪正要分明。 口頭說得千千尺，心下須教寸寸行。 三思      古德 事不三思終有悔，幸能一忍永無慮。 諸事隨時皆流水，此懷無日不春風。（原偈） 事不三思終有悔，氣能一忍永無慮。 諸事隨時若流水，此懷無日不春風。（新改） 多年古鏡要磨功，垢盡塵消始得融； 靜念投於亂念裡，亂心全入靜心中。－－清‧普能嵩 知足      古德 你騎馬來我騎驢，看看眼前我不如， 回頭一看推車漢，比上不足比下餘。 包容      古德 深山畢竟藏猛虎，大海終須納細流， 是非只為多開口，煩惱皆因強出頭。 處事妙方      古德 天地銷歸何處去，微塵幻現奈他何， 見深見淺由他見，水是水兮波是波。 若人靜坐須臾頃，勝造恆沙七寶塔； 寶塔畢竟化為塵，一念靜心成正覺。 （或是） 若人靜坐須臾頃，勝造恆沙七寶塔； 寶塔畢竟化微塵，一念淨心成正覺。 一句得道 雖誦千章，不義何益？不如一句，聞可得道。 雖誦千言，不義何益？不如一義，聞可得道。 人有二十難      《四十二章經》 貧窮布施難，豪貴學道難，棄命必死難，得睹佛經難， 生值佛世難，忍色忍慾難，見好不求難，被辱不瞋難， 有勢不臨難，觸事無心難，廣學博究難，除滅我慢難， 不輕未學難，心行平等難，不說是非難，會善知識難， 見性學道難，隨化度人難，睹境不動難，善解方便難。 "These three things, monks, are conducted in secret, not openly. What three? Affairs with women, the mantras of the brahmins, and wrong views. "But these three things, monks shine openly, not in secret. What three? The moon, the sun, and the Dhamma and Discipline proclaimed by the Tathagata." (AN 3:129; I 282-83) 「比丘們！有三件事會秘密進行，而不會公開地進行的。這三件是什麼事呢？那就是：男歡女愛、婆羅門的咒語、以及內心之不正見（邪見）」 「比丘們！有三件事會公開普照，而不會秘密地進行的。這三件是什麼事呢？那就是：日、月、以及如來宣說的法與律。」 《南傳增支部之3:129經》 Danger falling rocks! Before most disasters there are warning signs ... When we ignore the warning signs ... We get hit by a pebble, then a rock ..., and then ... a boulder! And then we say... "It's not fair!" The Universe is always nudging us with gentle signals ... When we ignore the signals ... We get a sledgehammer ! 危險！有石頭落下！ 災難前夕大多會有警告訊號的 … 那時我們若忽視警告訊號 … 我們就會被一顆小石擊中，接著是一塊大石 …，然後是一座巨石！ 到時，我們會說： 「怎麼擊中我？這不公平！」 宇宙經常悄悄地用手輕堆，以溫和的訊號促使我們注意 … 那時若忽視那些訊號 … 我們就會遭到沉重的打擊！ 世上一大半的惡，都來自無知。如果沒有健全的知識，即使是出於善意的事，也極可能造成比惡意更大的災難。   ── 加繆 如果你不會嫉妒，你就擁有了人類一半以上的美德。 人生沒有彩排，每天都是現場直播。 此刻打盹，你將做夢， 此刻學習，你將圓夢。 學習的痛苦是暫時的，未學到的痛苦是終身的。 學習這件事，不是缺乏時間，而是缺乏努力。 學習並不是人生的全部。可是， 如果連人生這一學習的部分也無法征服，人還能做什麼呢？ 如果學習的痛苦無法迴避，那就享受它吧！ 誰也不能隨隨便便就成功，它來自徹底的自我管理和毅力。 No PAIN, No GAIN.〔不辛苦怎得世間財？〕|〔不耕耘，無收穫〕|〔一分耕耘，一分收穫〕|〔不經一番寒徹骨，哪得梅花撲鼻香〕 錢非萬能，但沒有錢則萬萬不能。現世修行，也是無錢不行的。 所謂人窮志短，袋中不能無錢。 錢給人安全感，但太多而不能善用者則會禍患頻生。 If we accept everything in life as our teacher, we will soon be free from the pain of unnecessary resistance and unnecessary desire. 若能以生命中的一切為師，我們很快就可解除無謂的抗拒與慾望之苦了。 There have been many would-be saviours in the world. No one has succeeded in saving the world. Save yourself! 自古以來，曾經出現過很多自稱的、假冒的、打算要做的、或自以為是的救世主。可是，從來就無人 成功地拯救過世界。拯救你自己吧！ 在電影<<江湖>>中，劉德華 對 張學友說： 【粵語版】 講你又唔聽，聽你又唔明，明你又唔做，做你又做錯， 錯你又唔認，認你又唔改，改你又唔服，唔服你又唔講。 【普通話版]】 講你又不聽，聽你又不明，明了又不做， 做了又做錯，錯了又不認，認了又不改， 改你又不服，不服你又不講。 ☆ 我們都是如此嗎？ 值得驕傲的事情，都是難做的事情！ - 叔本華 Unrest is the mark of existence. In a world where all is unstable, and nought can endure, but is swept onwards at once in the hurrying whirlpool of change; where a man, if he is to keep erect at all, must always be advancing and moving, like an acrobat on a rope—in such a world, happiness in inconceivable. How can it dwell where, as Plato says, continual Becoming and never Being is the sole form of existence? In the first place, a man never is happy, but spends his whole life in striving after something which he thinks will make him so; he seldom attains his goal, and when he does, it is only to be disappointed; he is mostly shipwrecked in the end, and comes into harbor with masts and rigging gone. And then, it is all one whether he has been happy or miserable; for his life was never anything more than a present moment always vanishing; and now it is over. - On The Vanity Of Existence in "Studies in Pessimism" by Arthur Schopenhauer We pursue our life, however, with great interest and much solicitude as long as possible, as we blow out a soap-bubble as long and as large as possible, although we know perfectly well that it will burst. - "The World as Will and Idea(or Representation)" by Arthur Schopenhauer 然而，懷著極大的興趣與擔憂，我們仍想在人生路上前進，希望走得越遠越好，就好像我們在吹肥皂泡時，雖然明知它會爆破，仍然希望吹得越久越好、越大越好。 - 叔本華著的《意志與表象的世界》 古人學問無遺力，少壯工夫老始成。 紙上得來終覺淺，絕知此事要躬行。    - 《冬夜讀書示子聿》 作者：宋．陸游 詩意：古人做學問是不遺餘力的。終身為之奮鬥，往往是年輕時開始努力，到了老年才取得成功。從書本上得到的知識終歸是淺薄的，未能理解知識的真諦，要真正理解書中的深刻道理，必須親身去躬行實踐。 不如意事常八九，可與人言無二三。 自識荊門子才甫，夢馳鐵馬戰城南。    - 《秋崖先生小稿》詩集卷八《別子才司令》 作者：方岳（一一九九—一二六二）字巨山，自號秋崖，南宋後期人 Being Grateful cultivates feelings of abundance. 感恩可培育富裕的感受 There is nothing new under the sun but there are lots of old things we don't know. - "The Devil's Dictionary" by Ambrose Bierce THE BEST WAY TO ESCAPE FROM A PROBLEM IS TO SOLVE IT. - Alan Saporta 避免問題的最佳方法是去解決它。 Mother Teresa said, "Kindness is a language we all understand. Even the blind can see it and the deaf can hear it." 你既然對社會無貢獻，就不要去破壞它啊！ Nothing is particularly hard if you divide it into small jobs. - Henry Ford Men are not prisoners of fate, but only prisoners of their own minds. - Franklin D. Roosevelt How and When are the Five Precepts Broken? (1) Refraining from killing living beings - there is a living being, you perceive it is living, you intend to kill it, you make an effort, and it dies. (2) Refraining from taking what is not given - there is an article owned by another, you perceive it is such, you intend to take it, you make an effort, and it is taken away. (3) Refraining from sexual misconduct - there is someone protected by another, you intend to have intercourse, you make an effort, there is consummation. (4) Refraining from speaking falsey - there is a falsehood, you intend to deceive, you make an effort, someone understands the meaning. (5) Refraining from liquor, wines, or intoxicants which cause heedlessness - there is intoxicats, you intend to take them, you make an effort, you take them. The accumulation of one person's bones during one aeon would be a mass as big as a mountain - so said the Great Sage, the Buddha. From The World's Current Death Rate, Over 150,000 People Die Every Day. Confronting the mortality of the world around us (as well as our own mortality) can lead us to reflect more earnestly about our priorities - and provide us with a sense of urgency of purpose. Statisticians have calculated the "mortality rate" for the world to be roughly .883 percent. This means that 1 out of every 113 people in the world died last year. Based on this rate, here is an estimate of the incidence of death among people now living in the world: * 1.78 deaths per second * 107 deaths per minute * 6,390 deaths per hour * 153,000 deaths per day * 56.0 million deaths per year * 3.9 billion deaths per average lifetime (70 years) FIVE Strengths : (1) FAITH in the Awakened One, His Teaching and the Community of Worthy Ones. (2) ENERGY to remove bad thoughts and prevent them arising, to establish good thoughts and maintain them. (3) MINDFULNESS of the nature of the body, feelings, mind and phenomena. (4) CONCENTRATION of gaining the first, second, third and fourth absorption. (5) WISDOM of knowing suffering, its arising, its cessation, and the path to cessation. 浮生若夢誰非寄，到處能安即是家。 Anyone can become angry -- that is easy. But to be angry with the right person, to the right degree, at the right time, for the right purpose, and in the right way -- this is not easy. - Aristotle The ultimate value of life depends upon awareness and the power of contemplation rather than upon mere survival. - Aristotle The secret to humor is surprise. - Aristotle I count him braver who overcomes his desires than him who overcomes his enemies. - Aristotle "Counsels and Maxims" by Arthur Schopenhauer: He who has taken to heart the teaching of my philosophy—who knows, therefore, that our whole existence is something which had better not have been, and that to disown and disclaim it is the highest wisdom—he will have no great expectations from anything or any condition in life: he will spend passion upon nothing in the world, nor lament over-much if he fails in any of his undertakings. He will feel the deep truth of what Plato says: [Greek: oute ti ton anthropinon haxion on megalaes spondaes]—nothing in human affairs is worth any great anxiety; or, as the Persian poet has it, Though from thy grasp all worldly things should flee, Grieve not for them, for they are nothing worth: And though a world in thy possession be, Joy not, for worthless are the things of earth. Since to that better world 'tis given to thee To pass, speed on, for this is nothing worth. Any man who tries to be good all the time is bound to come to ruin among the great many who are not good. - Niccolo Machiavelli Good judgment comes from experience, and often experience comes from bad judgment. - Rita Mae Brown What gets us into trouble is not what we don't know, it's what we know for sure that just ain't so. -- Mark Twain 肯做好事，還要會做好事。 阿難：「賢友！因不修習、不多修四念處，故如來般涅槃之後，正法不能久住。賢友！因修習、多修四念處，故如來般涅槃之後，正法能久住。……」 - SN47.22 The 6 ways monks care for lay people: * They endeavor to hold people back from unskillful activities. * They encourage them to do good. * They send them loving-kindness. * They teach them skillful and profound things they have never heard before. * They correct and clarify their thinking. * They point the way to refined levels of Happiness. 《供養的實義》 長阿含經卷第三 遊行經第二中： 爾時，世尊自四牒僧伽梨，偃右脅如師子王，累足而臥。 時，雙樹間所有鬼神篤信佛者，以非時花布散于地。 爾時，世尊告阿難曰：「此雙樹神以非時華供養於我，此非供養如來。」 阿難白言：「云何名為供養如來？」 佛語阿難：「人能受法，能行法者，斯乃名曰供養如來。」 佛觀此義，而說頌曰： 佛在雙樹間，偃臥心不亂；樹神心清淨，以花散佛上。 阿難白佛言：云何名供養？受法而能行，覺華而為供。 紫金華如輪，散佛未為供；陰、界、入無我，乃名第一供。 ※佛陀入拘尸城，在末羅雙樹間，準備入滅。當時，在雙樹間所有篤信佛法的鬼神，都以非時花，布散於地，供養佛陀。佛陀因此而教導阿難說：「真正的供養，是在實踐佛法；最佳的供養，是在五蘊、六界、六入 ── 我們的日常身心活動中，去體會無我，實踐無我。」 七種上人法： * 具備信、戒、慚、愧、多聞、精進、捨、智七法 * 處事不會傷害雙方。 * 不會思索邪事而傷害人。 * 出言不會傷人。 * 謀事不求自利。 * 有正見思惟。 * 好行布施。 From《Abhidhamma in Daily Life》 by Ashin Janakabhivamsa: SATI (Mindfulness)： Recollection, remembering or heedfulness, are definitive terms for mindfulness which is known as sati in Pali. There are various forms of sati. For example, * one recalls the meritorious deeds performed in the past; * one listens attentively so that one can remember the Dhamma discourses. * While meditating, one concentrates deeply not to lose the object of meditation. Such is the nature of sati. Sometimes you look forward to meritorious deeds to be done tomorrow or in the future. You take care to observe morality (Sila) and do not breach any precepts. You are mindful to restrain the arising of greed, pride and ignorance. You recall the counsels of your teachers. 【Only such forms of mindfulness concerning wholesome matters are collectively called SATI (mindfulness).】 Such true mindfulness is also called APPAMADA（不放逸）- without remissness, watchfulness, vigilance. Therefore when a bhikkhu administers Sila precepts to lay devotees, he always reminds thus at the end of giving precepts, "Appamadena sampadetha - be ye without remissness in doing meritorious deeds." 「正念」：回想、記憶、密切注意、留心等都是「正念」的定義性字眼，它的巴利文是 Sati。「正念」有不同的表現形式： 1) 某人回想起自己過去曾作過善業。 2) 某人為了好好地記住而密切地留意聽別人講解佛法。 3) 在禪修時，某人為了不忘失所緣對象而作深度集中。 此等皆是「正念」的性質。有時候你會想望著明天或將來要做的功德，有時候你小心謹慎地防範破戒，有時候你會留意克制正在生起的貪念、傲慢與無知，有時候你會回想起老師的忠告…等等。【只有類似這些有益心智（好）的東西，才可統稱為「正念」。】像那樣的「正念」又稱為「不放逸（Appamada）」。因此，比丘給在家人進行授戒後會說：「記住行善/作功德，不可放逸！」 From《Abhidhamma in Daily Life》 by Ashin Janakabhivamsa: Following the example of King Milinda, good people should often practice restraining their minds even if it is for one or two days for just one morning so that evil thoughts that habitually arise shall not appear. By repeating practice of restraining their minds, evil thoughts will get diminished and they will become noble and virtuous with development of faith and knowledge. Evil thoughts that occur will not appear for many days. The mind guides the world.（心帶領世間） The mind leads the world.（心指導世間） All beings have to submit to the will of the mind.（所有眾生皆聽從心意去做） If you can't explain it simply, you don't understand it well enough.（若然不能簡單地解釋它，那表示你了解得不夠好。） - Albert Einstein 【譬如暗中寶。無燈不可見。佛法無人說。雖慧莫能了。】