四大菩萨道场
1) 五台山：位于山西五台县，为文殊菩萨道场。
2) 峨嵋山：位于四川峨眉山市，为普贤菩萨道场。
3) 普陀山：位于浙江舟山市，为观音菩萨道场。
4) 九华山：位于安徽青阳县，为地藏菩萨道场。

是以圣人亦不将心求法，亦不将法求心，亦不将心求心，亦不将法求法。

所以心不生法，法不生心，心法两寂，故常为在定。

by 达摩大师

现今是末法时代，灾难不少，总不禁让人心头一颤，又有多少幽幽亡魂无谓牺牲，独留亲人悲伤逾恒。

佛陀常教诫弟子要时时「念无常」

有一次，佛陀问弟子：「你们认为是海水多？还是累生累世以来所流的眼泪多？」

众比丘长久听闻佛法，了解佛陀譬喻所指之意，所以回答：「佛陀，海水虽然不可斗量，却无法与人在轮回中，所流下的眼泪相比。累世中，无论是亲爱的父母、疼爱的子女、友爱的手足或恩爱的夫妻，一旦生离死别时，心中凄苦所流下的眼泪，比海水多太多了。」

佛陀说：「这就是人世间的无常之苦！谈情，何其短；说爱，何其苦。为了情、为了爱，所流下的眼泪真是难以计量。」

我们如果能接受佛陀的教义，体认世间的无常，心中才能保持平静。

生离死别，是人生的痛苦。
了悟生死，是人生的极乐。

缘聚、缘灭本是平常事，缘聚时，是父母、兄弟姊妹的关系，或是夫妻、朋友的关系；缘散了，终究注定要分离，悲苦也无济于事。

虽然悲苦乃人之常情，但是最重要的，还是要虔诚地为往生者祝福；如此，生者才能心安，往者才会灵安。

由于无常而与深爱的人天人永隔，实在是人生之苦；但是也有人虽然同住在一个屋檐下，却是一见面就像仇人般，彼此心中好似要燃起一把无名火，恨不得能马上离开对方。

「怨憎会，爱别离」，人间就是如此的矛盾。

学佛，要学习珍惜已拥有的；对于失去的人事物，则不要常常放在心里，若沉浸在回忆的烦恼中，将会超脱不得，而痛苦一生。所以，凡事要看得开，该是我们的，要善加珍惜，还要知福、惜福。

此外，更要进一步彼此鼓励，互相造福，才能真正拥有人生的幸福与快乐。

by 证严法师

The ultimate authority must always rest with the individual’s own reason and critical analysis.

by Dalai Lama

Our difficulty is we don’t see things as they really are. Dharma helps us to understand how to see things as they actually are.

When we do this, it stops our negative mind, negative projections, and negative emotions. Then our life becomes simpler and more peaceful, and it also gives us a great opportunity to take more responsibility, with more compassion, and we can handle problems in a much more positive way. Problems then don’t become real problems. We become more accepting and understanding of what is happening around us, whether it concerns business or relatives.

by Lama Zopa Rinpoche

The act of meditation is being spacious.

by Sogyal Rinpoche

佛教八大圣地，是释迦牟尼生活过的八个地方，佛教的主要宗派都把这些地方看作圣
地。 

1) 蓝毗尼园 （梵语：Lumbin_）： 释迦牟尼出生地。
2) 菩提伽耶 （Buddha-gay_）： 释迦牟尼成道处。
3) 鹿野苑 （Sara_ga-n_tha）： 释迦牟尼初转法轮处。
4) 舍卫城 （Sr_vast_）： 释迦牟尼降伏外道处。
5) 桑伽施 （Sankasia）： 释迦牟尼自忉利天临降处。
6) 王舍城 （R_ja-g_ha）： 释迦牟尼度化处。
7) 毗舍离 （Vai__l_）： 释迦牟尼宣告将舍寿处。
8) 拘尸那揭罗 （Ku_i-nagara）娑罗双树： 释迦牟尼佛涅盘处。

八大圣地可以分成两类： 四大追思地，也称四大圣
1) 地 佛出生地 -- 蓝毗尼
2) 佛开悟地 -- 菩提伽耶
3) 初转法轮 -- 鹿野苑
4) 佛涅盘处 -- 拘尸那迦

四大神迹地
1) 降伏外道 -- 舍卫国
2) 忉利天下 -- 桑伽施
3) 降伏醉象 -- 王舍城
4) 群猴献蜜 -- 毗舍离

若解时法逐人，若不解时人逐法。若法逐于人，则非法成法；若人逐于法，则法成非法。若人逐于法，则法皆妄；若法逐于人，则法皆真。

by 达摩大师

Sometimes, when a fruit tree is in bloom, a breeze stirs and scatters blossoms to the ground. Some buds remain and grow into a small green fruit. A wind blows and some of them, too, fall! Still others may become fruit or nearly ripe, or some even fully ripe, before they fall.

And so it is with people. Like flowers and fruit in the wind they, too, fall in different stages of life. Some people die while still in the womb, others within only a few days after birth. Some people live for a few years then die, never having reached maturity. Men and women die in their youth. Still others reach a ripe old age before they die.

When reflecting upon people, consider the nature of fruit in the wind: both are very uncertain.

This uncertain nature of things can also be seen in the monastic life. Some people come to the monastery intending to ordain but change their minds and leave, some with heads already shaved. Others are already novices, then they decide to leave. Some ordain for only one Rains Retreat then disrobe. Just like fruit in the wind - all very uncertain!

Our minds are also similar. A mental impression arises, draws and pulls at the mind, then the mind falls - just like fruit.

The Buddha understood this uncertain nature of things. He observed the phenomenon of fruit in the wind and reflected upon the monks and novices who were his disciples. He found that they, too, were essentially of the same nature - uncertain! How could it be otherwise? This is just the way of all things.

Thus, for one who is practicing with awareness, it isn't necessary to have someone to advise and teach all that much to be able to see and understand. An example is the case of the Buddha who, in a previous life, was King Mahajanaka. He didn't need to study very much. All he had to do was observe a mango tree.

One day, while visiting a park with his retinue of ministers, from atop his elephant, he spied some mango tees heavily laden with ripe fruit. Not being able to stop at that time, he determined in his mind to return later to partake of some. Little did he know, however, that his ministers, coming along behind, would greedily gather them all up; that they would use poles to knock them down, beating and breaking the branches and tearing and scattering the leaves.

Returning in the evening to the mango grove, the king, already imagining in his mind the delicious taste of the mangoes, suddenly discovered that they were all gone, completely finished! And not only that, but the branches and leaves had been thoroughly thrashed and scattered.

The king, quite disappointed and upset, then noticed another mango tree nearby with its leaves and branches still intact. He wondered why. He then realized it was because that tree had no fruit. If a tree has no fruit nobody disturbs it and so its leaves and branches are not damaged. This lesson kept him absorbed in thought all the way back to the palace: ''It is unpleasant, troublesome and difficult to be a king. It requires constant concern for all his subjects. What if there are attempts to attack, plunder and seize parts of his kingdom?'' He could not rest peacefully; even in his sleep he was disturbed by dreams.

He saw in his mind, once again, the mango tree without fruit and its undamaged leaves and branches. ''If we become similar to that mango tree'', he thought, ''our ''leaves'' and ''branches'', too, would not be damaged''.

In his chamber he sat and meditated. Finally, he decided to ordain as a monk, having been inspired by this lesson of the mango tree. He compared himself to that mango tree and concluded that if one didn't become involved in the ways of the world, one would be truly independent, free from worries or difficulties. The mind would be untroubled. Reflecting thus, he ordained.

From then on, wherever he went, when asked who his teacher was, he would answer, ''A mango tree''. He didn't need to receive teaching all that much. A mango tree was the cause of his Awakening to the Opanayiko-Dhamma, the teaching leading inwards. And with this Awakening, he became a monk, one who has few concerns, is content with little, and who delights in solitude. His royal status given up, his mind was finally at peace.

In this story the Buddha was a Bodhisatta who developed his practice in this way continuously. Like the Buddha as King Mahajanaka, we, too, should look around us and be observant because everything in the world is ready to teach us.

by Ajahn Chah

禅宗说：「参禅不在腿。」这是说，参禅不一定要靠打坐，而开悟也不一定是因为修行，只要心得平安，万事便容易解决。

心即是念，考察我们的每一个念头，不是属于过去，就是属于未来。过去已成过去，未来尚未出现，所以永远也找不到现在的念头。 

 如果我们能让自己内心平衡、安定，那么我们所见的外在世界，必然也是和平的。 当所有的人都同样得到心内、心外的平静与和平，世界上的纷争，也会因此而减少了。

by 圣严法师

Dharma practice isn't just coming to the temple; it's not simply reading a Buddhist scripture or chanting the Buddha's name. Practice is how we live our lives, how we live with our family, how we work together with our colleagues, how we relate to the other people in the country and on the planet.

by Thubten Chodron

无著贤 造

敬礼观世音菩萨

诸佛正法无来去，唯一勤行利众生； 上师观世音尊前，恒以三业恭敬礼。
正等正觉无上乐，从修正法而出生； 修法需依明行要，故当宣说佛子行。
 
我依经续诸论典，先贤圣众所说义；为欲修学佛道者，撰佛子行卅七颂。
才疏学浅文不精，硕学展读难欢喜；然依经教圣者故，佛子行颂应无误。
佛子诸行广大海，愚钝如我难尽测；祈愿智者慈恕佑，违理不达诸过失。
愿以此善济众生，悉发胜俗菩提心；不住涅盘出轮回，成就等同观世音。


佛子行三十七颂


1.此生幸得暇满船，生死海中度众生； 　故于昼夜不空过，闻思修是佛子行。

2.贪所爱方如水深，瞋所怨恰似火热； 　妄执取舍成暗钝，离家乡是佛子行。

3.远恶境故惑渐减，离散乱故善自增； 　心住于法生定见，依静处是佛子行。

4.亲友伴随需离别，财宝积聚终弃捐； 　识者且遗身舍去，出离心是佛子行。

5.依彼若使三毒长，毁坏三学诸作业； 　辗转丧失慈悲心，远恶友是佛子行。

6.依彼若令恶渐尽，功德犹如初月增； 　较诸自身犹爱重，依善士是佛子行。

7.自身仍陷生死狱，世间神祇谁能救； 　稀有难得佛法僧，依三宝是佛子行。

8.诸极难忍三途苦，恶业果报佛所说； 　纵使遭遇命难缘，不造业是佛子行。

9.三界悦乐如朝露，顷刻须臾坏灭法； 　终不退转解脱道，起希求是佛子行。

10.无始劫来悯我者，母众若苦我何乐； 　度脱无边诸有情，菩提心是佛子行。

11.贪图自乐众苦集，利益他人佛心生； 　承担他苦舍自乐，修交换是佛子行。

12.彼虽贪盗我身物，或使他人夺我财； 　犹将身财三时善，修回向是佛子行。

13.我身原无何过错，他人竟来断我头； 　于彼应生难忍悲，代受过是佛子行。

14.彼虽百般诋毁我，谣传恶声遍三千； 　犹怀深切悲悯心，赞他德是佛子行。

15.大众集会彼发难，揭我隐私出恶言； 　于彼反生善士想，倍恭敬是佛子行。

16.我护彼人如亲子，彼犹视我似寇仇； 　正如母怜重病儿，倍悲悯是佛子行。

17.同辈或诸寒微者，虽怀傲慢屡欺凌； 　我亦敬彼如上师，恒顶戴是佛子行。

18.众人轻贱缺资财，复遭重病及魔侵； 　众生罪苦仍取受，无畏怯是佛子行。

19.众人钦敬富盛名，财富量齐多闻天； 　应观荣华无实义，离憍慢是佛子行。

20.内心瞋恚未调伏，外敌虽伏旋增盛； 　故应速兴慈悲军，降自心是佛子行。

21.五欲本质如海水，随意受用增饥渴； 　于诸能生爱取有，顿时舍是佛子行。

22.世间所有唯识现，心体离诸戏论边； 　了达能所本无二，不执意是佛子行。

23.赏心悦事现眼前，应观犹如夏时虹； 　外境虽美终非实，离贪着是佛子行。

24.诸苦犹如梦丧子，妄执实有起烦恼； 　故于违缘会遇时，观虚妄是佛子行。

25.求觉应须舍自身，况且一切身外物； 　故于身财尽舍却，不望报是佛子行。

26.无戒自利不能成，欲成利他岂可能； 　故于三有不需求，勤护戒是佛子行。

27.欲享福慧诸佛子，应观怨家如至宝； 　于诸有情舍怨怼，修安忍是佛子行。

28.二乘行者唯自利，尚勤修如救头燃； 　为利众生起善根，发精进是佛子行。

29.甚深静虑生慧观，能尽除灭诸烦恼； 　知此应离四无色，修禅定是佛子行。

30.六度不依智慧行，正等正觉不能成； 　善巧方便三轮空，修智慧是佛子行。

31.自身过失不在意，道貌岸然行非法； 　故当相续恒省察，断己过是佛子行。

32.无明妄说他人过，徒然减损自功德； 　于诸三乘修学者，不非他是佛子行。

33.贪图利敬起争执，闻思修业将退失； 　故于亲友施主家，离贪爱是佛子行。

34.粗言恶语乱人心，败坏佛子诸行仪； 　故于他人所不悦，绝恶言是佛子行。

35.烦恼成习则难改，儆醒常思对治法； 　贪等烦恼初生时，即摧坏是佛子行。

36.当于何时行何事，深观自心本面目； 　恒系正知与正念，修利他是佛子行。

37.勤修诸行所生善，为除众生无边苦； 　三轮体空清净慧，向菩提是佛子行。

我们常常提醒同学，在现前这个环境里面，告诉我们同学，我们印成这一张告诉大家， 这里头提出五个字，仁义礼智信是性德。

与性德相违背的也算是德，它不是善的， 它是不善，它是反面的，跟性德相反。为什么会相反？迷了，性德就变质。怎么迷了？唯识所变，识是迷，不是觉，阿赖耶是迷，末那是迷。不但迷而且它还有相续 的能力，八识五十一心所都是迷，迷了，所以就变成贪镇痴慢疑。

觉悟呢？觉悟了 它就是仁义礼智信。仁是慈悲，儒家讲仁，佛法讲慈悲；义是什么？义是义务，佛法里面讲的同体这是义；大慈大悲是仁，这是性德，说法不同，意思是一个。礼是戒律，智是般若，信是真诚、诚敬，这是性德。具无边的性德，这些在一切法里最 为殊胜。

迷了之后，迷了那就最劣，不是最胜，迷了之后变成贪镇痴慢疑。贪镇痴慢疑是一切的病根、病因，也可以说一切病根，根本，所有一切不善法都从它生的。 怨恨恼怒烦是从它生的，它起作用，有因、有根，又起作用，这个作用会变缘，果报就现前。

我们身体不舒服，身体长病，我们居住的山河大地有灾难，有水灾、有 旱灾、有火山爆发、有气候异常、有地震、有海啸，什么事情都发生了，这是什么？ 这是病的果。你看有因有缘，果报现前，果现前。后面呢？疾苦，一切苦痛，甚至 于要命，身命都丧失，自然的灾祸，这是报应，因缘果报如是。

怎么对治？性德能 对治。所以我们提出来仁义礼智信，这中国人自己的东西。要是佛法呢？同体大悲， 无缘大慈，戒定智慧，真诚的爱心，这是药，这些不善的因缘果报统统都解决了。 所以真如最胜。

by 净空法师

毒蛇与福德资粮：财富，究竟是好事，还是坏事呢？

再以故事来说明。佛陀在世时，每天实行乞食的生活，阿难是佛的随身侍者。一次，佛和阿难又去乞食了。走到中途──水沟旁的时候，佛忽回头对阿难说：「阿难！毒蛇」！阿难上去一看，就说：「毒蛇！世尊」！他们就走过去了。那时，有父子两人在田间工作，听说有毒蛇，就跑过来看看。不看也罢，一看，两人有说不出的欢喜。那里有毒蛇！沟旁土里所露出的，却是一坛黄金。于是父子俩欢天喜地的，把黄金搬回家去了。

得到了黄金怎么办呢？取一块去金铺里兑换。金铺里见他们是穷人，心里起了怀疑，暗暗的去报告了官府。一会儿，便把父子俩捉了去。再到家里去搜索，收藏的黄金一起查了出来。审问明白，就判定了盗取国王财物的罪名。当时是波斯匿王时代，法律上说：凡藏于地下的，都归国王所有。这父子两人，就以这个罪名而被判死刑。在刑场上，父亲忽然想起了，对儿子说：「阿难！毒蛇」！儿子一想，比丘说的真不错，现在是为黄金毒蛇所害而要死了，也就望着父亲说：「毒蛇！世尊」！监斩的是一位佛弟子，听了他们的话，觉得希奇，就去报告波斯匿王。王听了，要父子两人回去，问他们这两句话的由来，他们于是把早上在田间遇到的事情说了。国王知道这是佛与阿难说的，对他们说：「这是佛的开示，现在你们信不信佛的话呢」？回答说：「真是毒蛇，害得我们丧生失命，怎么还不信呢」！波斯匿王因他们信佛，就把他们开释了。

这个故事，说明了金钱是万恶的，他使人堕落，作恶，丧失生命。多少人为金钱而牺牲；世上多少罪恶，多少苦难，不是从金钱而来吗？这是近于小乘的见解。从另一面说，如把财富应用得当，是大有利益的。佛法要我们修福修慧，如把财富来布施行善，便是成佛的福德资粮。什么叫资粮？如旅行时，非预备旅行资具，粮食，舟车等不可。我们如发心学佛，也非有资粮不可，否则是不会成就的。如以财富布施作福，便是修集福德，为成佛的资粮。那末应用财富而得当，不是最有意义的吗？所以佛法对于财富，决非一味的厌恶它，看作毒蛇那样。财富是毒蛇，同时也就是资粮，问题在你怎样处理它！

by 印顺法师　　

We are fragmented into so many different aspects. We don´t know who we really are, or what aspects of ourselves we should identify with or believe in. So many contradictory voices, dictates, and feelings fight for control over our inner lives that we find ourselves scattered everywhere, in all directions, leaving nobody at home.

Meditation, then, is bringing the mind home.

by Sogyal Rinpoche

<药师经>再三提示我们，时常‘忆念受持’，便会得到随心所求，满足其愿，如经文内中记载：‘随所乐求，一切皆遂：求长寿得长寿，求富饶得富饶，求官位得官位，求男女得男女。’像这样现实社会人人祈求的现生中四种福报，只要专心忆念受持，就会如愿以偿！

‘忆念’，是要我们时时记得药师佛的十二大愿，并学着时时实行，就是说：要求自己长寿，必要先做放生护生、医病施药的事业；求富饶，必先布施财物，救济贫困；求官位权力，必先取人信服；要求男女（子女），也必先广结善缘。

总而言之，我们要求获得世间的利益，必须要付出一分的努力。现在时处末世，世间几乎每天都有灾害祸乱，这是世间的病态，人既然住在这病态的世间中，必是危险不安的，纵然求得了世间的财、子、福、寿等人事物欲满足，而所住的地方不平安（如水、火、风、地震或是战乱等灾害），物质财利等对我们有何作用呢？

所以佛陀启示我们要自救必先救人，要救人就不能不救世，要救世就先救心，须要救普天下的众生心。所以说心正、身修、家齐、国治、就天下太平了，这是件艰巨的工作，必须要大家的力量，互相辗转相劝，共同勉励，迈入药师佛的十二大愿中，以祈达到自救救人，自度度人，

by 证严法师

五盖，意指五种能够障碍善心的烦恼，让禅定与智慧无法发起的阻碍。

1)  贪欲盖，执著五欲的境界，因而遮盖心性。
2)  镇恚盖，于违逆的境界而忿怒，因而遮盖心性。
3)  睡眠盖，心志昏暗、色身沉重，不堪正常的使用，因而遮盖心性。
4)  掉悔盖，掉─意谓心念躁动：悔─意谓于所作的事而心生忧恼，因而遮盖心性。
5)  疑盖，于所习之法犹豫而不能决断，因而遮盖心性。

以五种修行方法来对治五盖:

1)  不净观对治贪欲。
2)  慈心观对治镇恚。
3)  精进观对治睡眠。
4)  数息观对治掉悔。
5)  信心对治疑。
 

We have received a precious human rebirth, which is extremely rare and with it we can achieve any happiness that we wish for ourselves. This is not just the happiness of this life — even mice and tiny insects are very clever in achieving the happiness of this life. Achieving the happiness of this life is nothing special. The special capacity that we have as human beings is achieving happiness beyond this life. 

by Lama Zopa Rinpoche

夫正见者：非直见于见，亦乃见于不见。真解者：非直解于解，亦乃解于无解。

凡有所解，皆名不解；无所解者，始名正解；解与不解，俱非解也。

by 达摩大师

I am happy that you have taken this opportunity to come and visit Wat Pah Pong, and to see your son who is a monk here, however I'm sorry I have no gift to offer you. France already has so many material things, but of Dhamma there's very little. Having been there and seen for myself, there isn't really any Dhamma there which could lead to peace and tranquillity. There are only things which continually make one's mind confused and troubled.

France is already materially prosperous, it has so many things to offer which are sensually enticing - sights, sounds, smells, tastes and textures. However, people ignorant of Dhamma only become confused by them. So today I will offer you some Dhamma to take back to France as a gift from Wat Pah Pong and Wat Pah Nanachat.

What is Dhamma? Dhamma is that which can cut through the problems and difficulties of mankind, gradually reducing them to nothing. That's what is called Dhamma and that's what should be studied throughout our daily lives so that when some mental impression arises in us, we'll be able to deal with it and go beyond it.

Problems are common to us all whether living here in Thailand or in other countries. If we don't know how to solve them, we'll always be subject to suffering and distress. That which solves problems is wisdom and to have wisdom we must develop and train the mind.

The subject of practice isn't far away at all, it's right here in our body and mind. Westerners and Thais are the same, they both have a body and mind. A confused body and mind means a confused person and a peaceful body and mind, a peaceful person.

Actually, the mind, like rain water, is pure in its natural state. If we were to drop green coloring into clear rain water, however, it would turn green. If yellow coloring it would turn yellow.

The mind reacts similarly. When a comfortable mental impression ''drops'' into the mind, the mind is comfortable. When the mental impression is uncomfortable, the mind is uncomfortable. The mind becomes ''cloudy'' just like the colored water.

When clear water contacts yellow, it turns yellow. When it contacts green, it turns green. It will change color every time. Actually, that water which is green or yellow is naturally clean and clear. This is also the natural state of the mind, clean and pure and unconfused. It becomes confused only because it pursues mental impressions; it gets lost in its moods!

Let me explain more clearly. Right now we are sitting in a peaceful forest. Here, if there's no wind, a leaf remains still. When a wind blows it flaps and flutters. The mind is similar to that leaf. When it contacts a mental impression, it, too, ''flaps and flutters'' according to the nature of that mental impression. And the less we know of Dhamma, the more the mind will continually pursue mental impressions. Feeling happy, it succumbs to happiness. Feeling suffering, it succumbs to suffering. It's constant confusion!

In the end people become neurotic. Why? Because they don't know! They just follow their moods and don't know how to look after their own minds. When the mind has no one to look after it, it's like a child without a mother or father to take care of him. An orphan has no refuge and, without a refuge, he's very insecure.

Likewise, if the mind is not looked after, if there is no training or maturation of character with right understanding, it's really troublesome.

The method of training the mind which I will give you today is kammatthāna. ''Kamma'' means ''action'' and ''thāna'' means ''base''. In Buddhism it is the method of making the mind peaceful and tranquil. It's for you to use in training the mind and with the trained mind investigate the body.

Our being is composed of two parts: one is the body, the other, the mind. There are only these two parts. What is called ''the body'', is that which can be seen with our physical eyes. ''The mind'', on the other hand, has no physical aspect. The mind can only be seen with the ''internal eye'' or the ''eye of the mind''. These two things, body and mind, are in a constant state of turmoil.

What is the mind? The mind isn't really any ''thing''. Conventionally speaking, it's that which feels or senses. That which senses, receives and experiences all mental impressions is called ''mind''. Right at this moment there is mind. As I am speaking to you, the mind acknowledges what I am saying. Sounds enter through the ear and you know what is being said. That which experiences this is called ''mind''.

This mind doesn't have any self or substance. It doesn't have any form. It just experiences mental activities, that's all! If we teach this mind to have right view, this mind won't have any problems. It will be at ease.

The mind is mind. Mental objects are mental objects. Mental objects are not the mind, the mind is not mental objects. In order to clearly understand our minds and the mental objects in our minds, we say that the mind is that which receives the mental objects which pop into it.

When these two things, mind and its object, come into contact with each other, they give rise to feelings. Some are good, some bad, some cold, some hot, all kinds! Without wisdom to deal with these feelings, however, the mind will be troubled.

Meditation is the way of developing the mind so that it may be a base for the arising of wisdom. Here the breath is a physical foundation. We call it ānāpānasati or ''mindfulness of breathing''. Here we make breathing our mental object. We take this object of meditation because it's the simplest and because it has been the heart of meditation since ancient times.

When a good occasion arises to do sitting meditation, sit cross-legged: right leg on top of the left leg, right hand on top of the left hand. Keep your back straight and erect. Say to yourself, ''Now I will let go of all my burdens and concerns''. You don't want anything that will cause you worry. Let go of all concerns for the time being.

Now fix your attention on the breath. Then breathe in and breathe out. In developing awareness of breathing, don't intentionally make the breath long or short. Neither make it strong or weak. Just let it flow normally and naturally. Mindfulness and self-awareness, arising from the mind, will know the in-breath and the out-breath.

Be at ease. Don't think about anything. No need to think of this or that. The only thing you have to do is fix your attention on the breathing in and breathing out. You have nothing else to do but that! Keep your mindfulness fixed on the in-and out-breaths as they occur. Be aware of the beginning, middle and end of each breath. On inhalation, the beginning of the breath is at the nose tip, the middle at the heart, and the end in the abdomen. On exhalation, it's just the reverse: the beginning of the breath is in the abdomen, the middle at the heart, and the end at the nose tip. Develop the awareness of the breath: 1, at the nose tip; 2, at the heart; 3, in the abdomen. Then in reverse: 1, in the abdomen; 2, at the heart; and 3, at the nose tip.

Focusing the attention on these three points will relieve all worries. Just don't think of anything else! Keep your attention on the breath. Perhaps other thoughts will enter the mind. It will take up other themes and distract you. Don't be concerned. Just take up the breathing again as your object of attention. The mind may get caught up in judging and investigating your moods, but continue to practice, being constantly aware of the beginning, middle and the end of each breath.

Eventually, the mind will be aware of the breath at these three points all the time. When you do this practice for some time, the mind and body will get accustomed to the work. Fatigue will disappear. The body will feel lighter and the breath will become more and more refined. Mindfulness and self-awareness will protect the mind and watch over it.

We practice like this until the mind is peaceful and calm, until it is one. One means that the mind will be completely absorbed in the breathing, that it doesn't separate from the breath. The mind will be unconfused and at ease. It will know the beginning, middle and end of the breath and remain steadily fixed on it.

Then when the mind is peaceful, we fix our attention on the in-breath and out-breath at the nose tip only. We don't have to follow it up and down to the abdomen and back. Just concentrate on the tip of the nose where the breath comes in and goes out.

This is called ''calming the mind'', making it relaxed and peaceful. When tranquillity arises, the mind stops; it stops with its single object, the breath. This is what's known as making the mind peaceful so that wisdom may arise.

This is the beginning, the foundation of our practice. You should try to practice this every single day, wherever you may be. Whether at home, in a car, lying or sitting down, you should be mindfully aware and watch over the mind constantly.

This is called mental training which should be practiced in all the four postures. Not just sitting, but standing, walking and lying as well. The point is that we should know what the state of the mind is at each moment, and, to be able to do this, we must be constantly mindful and aware. Is the mind happy or suffering? Is it confused? Is it peaceful? Getting to know the mind in this manner allows it to become tranquil, and when it does become tranquil, wisdom will arise.

With the tranquil mind investigate the meditation subject which is the body, from the top of the head to the soles of the feet, then back to the head. Do this over and over again. Look at and see the hair of the head, hair of the body, the nails, teeth and skin. In this meditation we will see that this whole body is composed of four ''elements': earth, water, fire and wind.

The hard and solid parts of our body make up the earth element; the liquid and flowing parts, the water element. Winds that pass up and down our body make up the wind element, and the heat in our body, the fire element.

Taken together, they compose what we call a ''human being''. However, when the body is broken down into its component parts, only these four elements remain. The Buddha taught that there is no ''being'' per se, no human, no Thai, no Westerner, no person, but that ultimately, there are only these four elements - that's all! We assume that there is a person or a ''being'' but, in reality, there isn't anything of the sort.

Whether taken separately as earth, water, fire and wind, or taken together labelling what they form a ''human being'', they're all impermanent, subject to suffering and not-self. They are all unstable, uncertain and in a state of constant change - not stable for a single moment!

Our body is unstable, altering and changing constantly. Hair changes, nails change, teeth change, skin changes - everything changes, completely!

Our mind, too, is always changing. It isn't a self or substance. It isn't really ''us'', not really ''them'', although it may think so. Maybe it will think about killing itself. Maybe it will think of happiness or of suffering - all sorts of things! It's unstable. If we don't have wisdom and we believe this mind of ours, it'll lie to us continually. And we alternately suffer and be happy.

This mind is an uncertain thing. This body is uncertain. Together they are impermanent. Together they are a source of suffering. Together they are devoid of self. These, the Buddha pointed out, are neither a being, nor a person, nor a self, nor a soul, nor us, nor they. They are merely elements: earth, water, fire and wind. Elements only!

When the mind sees this, it will rid itself of attachment which holds that ''I'' am beautiful, ''I'' am good, ''I'' am evil, ''I'' am suffering, ''I'' have, ''I'' this or ''I'' that. You will experience a state of unity, for you'll have seen that all of mankind is basically the same. There is no ''I''. There are only elements.

When you contemplate and see impermanence, suffering and not-self, there will no longer be clinging to a self, a being, I or he or she. The mind which sees this will give rise to nibbidā, disenchantment and dispassion. It will see all things as only impermanent, suffering and not-self.

The mind then stops. The mind is Dhamma. Greed, hatred and delusion will then diminish and recede little by little until finally there is only mind - just the pure mind. This is called ''practicing meditation''.

Thus, I ask you to receive this gift of Dhamma which I offer you to study and contemplate in your daily lives. Please accept this Dhamma teaching from Wat Pah Pong and Wat Pah Nanachat as an inheritance handed down to you. All of the monks here, including your son, and all the teachers, make you an offering of this Dhamma to take back to France with you. It will show you the way to peace of mind, it will render your mind calm and unconfused. Your body may be in turmoil, but your mind will not. Those in the world may be confused, but you will not. Even though there is confusion in your country, you will not be confused because the mind will have seen, the mind is Dhamma. This is the right path, the proper way.

May you remember this teaching in the future.

May you be well and happy.

by Ajahn Chah

一命浊。二众生浊。三烦恼浊。四见浊。五劫浊。

寿命短促名曰命浊。众生造恶名众生浊。贪嗔痴长名烦恼浊。邪见转生名为见浊。饥馑疫病刀兴等起是名劫浊。

Who is imprisoning us in suffering? Your mother? Your father? Your boss? The person who cut you off on the highway? Are they the ones who are imprisoning you in suffering?

No! We are our own jail-keeper. We construct the prison, we put ourselves inside the cell, we lock it up and throw away the key. And then we blame the world for it.

by Thubten Chodron

Sometimes we feel that one individual's action is very insignificant. Then we think, of course, that effects should come from channeling or from a unifying movement. But the movement of the society, community or group of people means joining individuals.

Society means a collection of individuals, so that initiative must come from individuals. Unless each individual develops a sense of responsibility, the whole community cannot move. So therefore, it is very essential that we should not feel that individual effort is meaningless- you should not feel that way.

We should make an effort.

by Dalai Lama

如约将来的果报说，那就是：「保藏不定属于自己；受用不再属于自己；施诸悲敬才真属于自己」。这一判别，是应该分别解释的。

一、「保藏不定属于自己」：积聚的财物，变成不动产也好，存入银行也好，埋藏也好，不一定是属于我们自己的。佛经说：五家所共──水灾、火灾、盗匪、恶王、不肖子孙。水火两灾，可以毁坏辛苦得来的财物。匪与恶王，可以强夺我们的财富。现在大陆上，多少有财富的，不都被共产党徒清算光了吗？不肖子孙，把父祖辛劳的积蓄，任情的挥霍。现代的问题更多，战争破坏，币制贬值等，每有富翁在几天内什么都完了。其实，大家不免一死，终归无常。蓄积的一切资财，什么也带不去，还是你自己的吗？积蓄些养老、防灾，本来不可说不对。但有人愚蠢无比，富有的资财，不肯供给他的父母儿女，慈善事业更不必说，连自己也舍不得用，真不知财富是做什么的！传说：有一老人，积蓄的黄金，埋在屋外的墙脚边。每天吃饱了，便到墙边去看看，满意的欣赏他的黄金。这样日子久了，难免被人识破，暗暗地把藏金都拿走了。第二天，老人又去欣赏他的积蓄时，发觉黄金已被盗掘了。这可伤透了他的心，号啕痛哭，哭得邻舍都惊动了。他诉说黄金被窃后，有人问他：「黄金埋藏多久了？要使用他没有」？他说：「埋藏已十年多了。并没有动用过，因为每年收入丰余，不需要用他」。于是有人向他提议：「这好办，好在黄金是埋藏而不需用的。那可以包几块土砖，照旧埋在那里，当他是黄金，每天不照样可以去看看，可以满意的欣赏他吗」？这故事说明了，某些无谓的保藏，只是满足他的私有欲而已，并无实用，而结果终究是散失了！

二、「享受不再属于自己」：有以为自己的财物，自己有权支配享受，所以纵情的浪费，他是怎样的富有呀！不知道，这么一来，再贫穷也没有了。如有一千斤谷子，收藏起来，日子久了，谷子不是变质而不能再吃，便是为鼠雀等逐渐消耗光。专于保藏而不用的也如此，所以上面说：保藏不定属于自己。但此千斤谷子，如把他一起煮饭吃了，虽然并不损失，可是吃完以后，什么也就没有了。财富专为自己所享受，恰好如此，所以说：享受不再属于自己。过去的福报，享受完了，未来的福业，什么也没有，这不是最大的贫穷吗？

三、「施诸悲敬乃真属于自己」：积蓄的终会散失，享受了就此没有，那末就得把现有的财富，分一分来作福修德，为将来受福种子。譬如一千斤谷，拿一部分去下在田里，加上肥料功力，就会有十倍百倍的更多收入。这样，如分一分财富去布施，让大家受用，为佛教文化慈善而使用，便是努力于福报的再生产。布施，似乎是损失（如种谷腐烂），而实能引发未来丰满的福报（如收成更多）。老子说：「既以与人己愈有」，可借以说明布施得福的道理。谷子下种时，当然希望丰收，把他播下好田地，不能撒在沙石上。布施作福也如此，有两种良好的福田，功德最大。一、悲田：把财富分一分去抚恤孤寡，施舍医药，救济灾难等。这些社会福利，救济事业，便是种福于悲田中，因为这是值得同情怜悯的对象。二、敬田：为儿女的孝养父母，做佛弟子的敬奉三宝等，这都是种福在敬田中，因为这是值得尊敬的对象。凡是种福于悲敬二田，现生或将来，一定会得良好的福报。布施时引起「施福业」，随逐行人，从今生到来生，成为水不能淹， …… 恶王不能夺自己的财富，所以说：「施诸悲敬乃真属于自己」。

by 印顺法师

把佛教典籍分为经、律、论三藏是按照其所载内容来分的，这是一种最基本的分类，也是使用频率最高的一种分类。

经、律、论所载内容分别是：

一、经，一般被认为是佛说过的话的汇编，它是佛教教义的基本依据。

二、律，是佛教组织为教徒或信众制定的纪律或行为规范，它的基本原则一般被认为是佛所确定的，而系统化的佛教戒律是后来才逐步形成的。

三、论，是对经、律等佛典中教义的解释或重要思想的阐述。它在佛教中一般被认为是菩萨或各派的论师所做，但也有一些极少数的论被认为是佛自己做的。

通达佛法能为人讲说的人称为法师，精通经藏的称为经师，精通律藏的称为律师，精通论藏的称为论师，遍通经、律、论三藏的称为三藏法师，如唐三藏法师玄奘。

不见一切法，乃名得道；不解一切法，乃名解法。何以故？

见与不见，俱不见故；解与不解，俱不解故。无见之见，乃名真见；无解之解，乃名大解。

by 达摩大师

人的心境若能随遇而安，这便是最健康的人生。在家居士有在家的生活需求，而出家者有出家的淡泊生活，出家人若想和在家人一样追求物质生活的享受，这就是不调合。而在家居士若想过着和出家人完全一样的生活，也不是正常的心态。我们要依自己的环境，来选择适当的方式。

看到电视画面上有那么多精神患者，实在为他们深感怜悯。身体有病痛是个人的事，大不了只是生死的问题。但是，若患上精神病则不同，患者乱了自己的心性，也乱了整个家庭的安宁，甚至潜伏危机于社会。

现代人的生活因欲望太大，所追求的远超过他的能力和环境；想太多，结果都是虚幻的妄想，因此乱了心神，难怪精神患者会愈来愈多，这是「心欲不调」。

人生应谨守本分，遇到任何环境都应随遇而安。修行要节制私情欲念，淡泊度日是最自在的生活，使「情」成为清净无彩色的平等之情，无分别心的觉有情，这是修行者所应受持的大慈悲之净爱长情。

情感若能伸缩自如，心中即无恐惧，即能远离烦恼与颠倒。诸位！我们若要健康地生活，必定要先把心理调整得正常，应少欲知足，方能自在逍遥呀！

by 证严法师

Instead of allowing ourselves to be led and trapped by our feelings, we should let them disappear as soon as they form, like letters drawn on water with a finger.

by Dilgo Khyentse Rinpoche

「因缘」，有顺「因缘」、逆「因缘」的分别：风调雨顺，让万物成长，此乃顺的「因缘」；风霜冰雪，让万物坚强，此乃逆的「因缘」。

「因缘」有善「因缘」、恶「因缘」两种类型：助长成功的「因缘」，乃善的「因缘」；破坏损毁的「因缘」，乃恶的「因缘」。但善、恶因缘不是绝对的，一个人历经父母的呵护、学校的教育、社会的进步、经济的繁荣，固然能得到顺的、善的成长「因缘」；有些人从出生伊始，就遭遇到破碎的家庭、艰辛的生活、苦难的挫折、种种不幸的恶「因」恶「缘」，也能从坚强奋发中，淬炼出逆的成长「因缘」。

检视过往，年少时没有受过正规的教育，养成我善观事物的性格；没有贵亲厚戚的照顾，养成我平等爱人的性格；没有周全衣食的供应，养成我随遇而安的性格；没有冶游玩耍的环境，养成我慎思自省的性格。这一切不顺利的境遇，不也都成为我成长的「因缘」吗？其他诸如战争伤亡、家庭贫困、饥寒交迫、横逆临身，如今想来，也全是增上的「因缘」。

by 星云法师

四大:

地水火风是也。和合成身。地者骨肉形体也。水者血髓润也。火者温暖也。风者出入气息也。

The great Indian scholar bodhisattva Shantideva said in the first chapter of his Bodhicaryavatara:

“I bow down to the body of him in whom the sacred precious mind is born. I seek refuge in that source of joy, who brings to happiness even those who harm him.”

by Lama Zopa Rinpoche

I have read of how the monks in Tibet were killed when the communist Chinese government cracked down on Buddhist practitioners.

I have read how they did not resist, how they sat fast and faced their deaths with calm understanding that all was not lost. They were not giving up. They showed to their last breath that they could surmount any barrier with compassion and love not only for those taking their lives from them, but also for themselves. I believe that you must come to understand yourself, love yourself, and forgive yourself if you are to endure and change your surroundings for the better.

If you are a prisoner reading this article, you know how hard it is to love yourself. You may acknowledge to your peers or partners, "Yes I love myself and accept myself."

But you also know there are times when you are by yourself and you start running those "old tapes" in your head of how you have done this or that, said this or that to loved ones or even strangers. Then the guilt starts coming in waves.

By reminding myself that even though I have hurt others I do not have to continue to do so, I reinforce the belief that I am making changes in my life for the better and that this will benefit others. It also takes my focus off of my guilt and self-pity and onto helping others to overcome their suffering and to bring happiness into their lives.

Imprisonment does not have to be a place of self-torture and guilt-ridden confinement. We can bring peace and compassion to others and ourselves behind these walls and fences by transforming ourselves into loving, compassionate beings.

We can also reach out to others by sharing our fears and shortcomings. Eventually our self-acceptance of the pain we have caused and our determination to use compassion, instead of hate and guilt, enables us overcome our surroundings.

Now that I'm finishing this essay, I realize that writing it has been a way to share with myself that I am hurting inside and I don't need to suffer. I also realize that those who will read this are a part of my healing. This brings a smile to my face and gratitude in my heart for those of you sharing my thoughts.

Ultimately, you are helping me to transform my self-doubt and guilt into love and acceptance of myself. Thank you for the compassion that grows in your heart and the kindness you show to others.

by Thubten Chodron

Buddha realized that true freedom lay not in withdrawal from life but in a deeper and more conscious engagement in its processes.

by Yongey Mingyur Rinpoche

财富，到底是属于谁的？这个看来简单的问题，实际上非常复杂。这要从三方面去说。

从先前的因缘说，那就是「宿财富，到底是属于谁的？因则共，现缘或别」。这是说：从以前业感而有的宿因说，大地、河山、火、水、田、园、一朵花、一株草，这些（一般看作）自然而有的，都是大家共业所感的，不但是人，也还是畜生等所同感的。如披拂的春风，和暖的日光，山石，土壤，这不都是共有的吗？

凡是共业所感的，不是一人的力量所能转移。如大家的善业增上，就会进步而逐渐的清净庄严。如恶业增上，就会衰退而成为贫瘠荒凉。经过了人的功力（也还有前生业力的彼此不同），这些自然物，就有属此属彼的差别，所以说「现缘或别」。如本是荒地，有人加以垦殖，土地转为肥沃，收成也多而又好；如林木，经人工采伐、运输，加以制造而成用具，这就不再是一切共有的了。然以农业品来说，土地本不是个人的。要垦殖，需要农具，是工人制成的。农具所用的铁，又是从矿山采取，经锻炼等而成。此外，肥料、种子、水利，一切都与现缘的人功有关。如究竟的推论起来，如佛法所常说的：一法从一切法成，一法助成一切法。所以一切现缘所有物，也都有共同的意义。不过依功力──现缘的主要或旁助不同，显出属此属彼的差别吧了！

如从当前的摄受说，那就是「摄取则别，受用或共」。摄取，是有所摄属而成为某方所有的──是个人的，是一家的，某一社团的，某一国家的。虽其中也有是多人所公有的，但主权有了摄属，便成为不共于他（别）的土地或财物了。这种私有的摄属，由于自私的占有欲，知识的不充分，每每超出其应得的限量。

根据上面所说的宿因现缘来看，不一定是合理的。甚至如古代的以人为奴隶，看作自己的财富而可以买卖（到现在，人类还以牛马等为自己所有，而自由的加以奴役或杀害）。又如某国人发现一岛屿，就被看作该国所有，或者禁止别人移殖。又加侵略者以武力取得别国的领土或权益，也被看作合法。不过，世间原是不太理想的，原是不离自我的私有观念的（无我就出世了）。加上财富本身，含有「现缘或别」的成分，所以自然的会成为私有制。这种摄取而属此属彼，不一定理想，但为了维护社会安定，必然的产生成文或不成文的法规，而防范相互的侵占。在时代的演变下──知识进步，道德进步，自会逐渐的走向合理。如民生主义，进步到耕者有其田；都市土地，涨价归公等。如知识更发达，道德更进步，现缘更密切（人类的关系更切），相信会逐渐到达「大同」境地，也就是更合于「宿因则共，现缘或别」的法则。然而，世间永久是世间，摄属的私有性，也永久会存在的。如真能完全超出私有的摄属关系，那只有净土了。

由于「宿因则共，现缘或别」的关系，尽管财富的摄属私有化，论到受用，还是可能共享的。如农夫的庄稼，麻雀们要来分享他的果实。如栽植花木，不准人摘取，也得让人观赏。即使围起来谢绝参观，花香阵阵，还是要随风而送到别人的鼻中。你打开收音机，倾听优美的歌曲，不知你的邻人，也正在受用呢！房屋是你的，如偶然暴雨，路人来檐前避避雨，终该是可以的吧！在战争时期，国家可以征用；空着的房屋，难民也可以临时住用。如大家到了无衣无食，那末你所有的衣食，也就难于保持私有了！众生是展转互助相成的；「宿因则共，现缘或别」的东西，虽不妨摄取而成私有，但受用却可能共同呢！

by 印顺法师

佛教五乘教法是指人乘、天乘、声闻乘、缘觉乘、菩萨乘。释迦牟尼佛为教化众生，依众生根机不同，将佛法分为五种佛法，依此五乘教法而运载众生从生死此岸度至涅槃彼岸。

人乘 
人以三皈五戒为乘，得以出离三途四趣而生人道。三皈，是指皈依佛（导师）、法（真理）、僧（亲教师）等三宝，藉着三宝功德威力的加持、摄护，能超越无边的生死苦轮，远离一切的怖畏，解脱一切的忧悲苦恼。五戒是指不杀生，不偷盗，不邪淫，不妄语，不饮酒。

天乘 
以上品十善及四禅八定为乘，运载众生越过四洲而达天界。十善是指身业修持不杀生、不偷盗、不邪淫；口业修持不妄语、不两舌、不绮语、不恶口；意业修持不贪、不嗔、不邪见等三业，合称十善业道。同时修持禅定学，即色界天的四种禅定和无色界天的四无色定，合称为四禅八定。

声闻乘 
以四谛法门为乘，运载众生越于三界，至有余涅槃而成阿罗汉。四圣谛指苦、集、灭、道。谛，是真理的意思。四谛是四种宇宙人生真实不虚的实相，只有圣者才能深切体悟而决定无疑。

缘觉乘
以十二因缘法门为乘，运载众生越于三界，至无余涅檗而成辟支佛。世间一切法皆为缘起，缘起的定义是：“此有故彼有，此生故彼生；此无故彼无，此灭故彼灭。’’这是说明一切法的存在，有彼此相依相待的关系，都是从因缘而起的。有情众生生死流转皆不出此缘起法。

菩萨乘 
以悲智六度法门为乘，运载众生，总超三界三乘之境至无上菩提大涅槃彼岸。六度为布施、持戒、忍辱、精进、禅定、般若。 人天乘的佛教，重于积集世间福行的增上心，以现世乐、后世乐为满足，是佛教的共世间法；声闻、缘觉乘的佛教，重于出世解脱的出离心，以涅槃解脱乐为最终的目的；菩萨乘的佛教，重于利他济世的菩提心，以悲智究竟乐为修行的极致，而六度万行乃为利他济世的具体实践。

All of you have believed in Buddhism for many years now through hearing about the Buddhist teachings from many sources - especially from various monks and teachers. In some cases Dhamma is taught in very broad and vague terms to the point where it is difficult to know how to put it into practice in daily life. In other instances Dhamma is taught in high language or special jargon to the point where most people find it difficult to understand, especially if the teaching is done too literally from scripture. Lastly there is Dhamma taught in a balanced way, neither too vague nor too profound, neither too broad nor too esoteric - just right for the listener to understand and practice to personally benefit from the teachings. Today I would like share with you teachings of the sort I have often used to instruct my disciples in the past; teachings which I hope may possibly be of personal benefit to those of you here listening today.


One Who Wishes to Reach the Buddha-Dhamma

One who wishes to reach the Buddha-Dhamma must firstly be one who has faith or confidence as a foundation. He must understand the meaning of Buddha-Dhamma as follows:

Buddha: the 'one-who-knows', the one who has purity, radiance and peace in his heart.

Dhamma: the characteristics of purity, radiance and peace which arise from morality, concentration and wisdom.

Therefore, one who is to reach the Buddha-Dhamma is one who cultivates and develops morality, concentration and wisdom within himself.


Walking the Path of Buddha-Dhamma

Naturally people who wish to reach their home are not those who merely sit and think of traveling. They must actually undertake the process of traveling step by step, and in the right direction as well, in order to finally reach home. If they take the wrong path they may eventually run into difficulties such as swamps or other obstacles which are hard to get around. Or they may run into dangerous situations in this wrong direction, thereby possibly never reaching home.

Those who reach home can relax and sleep comfortably - home is a place of comfort for body and mind. Now they have really reached home. But if the traveler only passed by the front of his home or only walked around it, he would not receive any benefit from having traveled all the way home.

In the same way, walking the path to reach the Buddha-Dhamma is something each one of us must do individually ourselves, for no one can do it for us. And we must travel along the proper path of morality, concentration and wisdom until we find the blessings of purity, radiance and peacefulness of mind that are the fruits of traveling the path.

However, if one only has knowledge of books and scriptures, sermons and suttas, that is, only knowledge of the map or plans for the journey, even in hundreds of lives one will never know purity, radiance and peacefulness of mind. Instead one will just waste time and never get to the real benefits of practice. Teachers are those who only point out the direction of the path. After listening to the teachers, whether or not we walk the path by practicing ourselves, and thereby reap the fruits of practice, is strictly up to each one of us.

Another way to look at it is to compare practice to a bottle of medicine a doctor leaves for his patient. On the bottle is written detailed instructions on how to take the medicine, but no matter how many hundred times the patient reads the directions, he is bound to die if that is all he does. He will gain no benefit from the medicine. And before he dies he may complain bitterly that the doctor wasn't any good, that the medicine didn't cure him! He will think that the doctor was a fake or that the medicine was worthless, yet he has only spent his time examining the bottle and reading the instructions. He hasn't followed the advice of the doctor and taken the medicine.

However, if the patient actually follows the doctor's advice and takes the medicine regularly as prescribed, he will recover. And if he is very ill, it will be necessary to take a lot of medicine, whereas if he is only mildly ill, only a little medicine will be needed to finally cure him. The fact that we must use a lot of medicine is a result of the severity of our illness. It's only natural and you can see it for yourself with careful consideration.

Doctors prescribe medicine to eliminate disease from the body. The teachings of the Buddha are prescribed to cure disease of the mind, to bring it back to its natural healthy state. So the Buddha can be considered to be a doctor who prescribes cures for the ills of the mind. He is, in fact, the greatest doctor in the world.

Mental ills are found in each one of us without exception. When you see these mental ills, does it not make sense to look to the Dhamma as support, as medicine to cure your ills? Traveling the path of the Buddha-Dhamma is not done with the body. You must travel with the mind to reach the benefits. We can divide these travelers into three groups:

First level: this is comprised of those who understand that they must practice themselves, and know how to do so. They take the Buddha, Dhamma and Sangha as their refuge and have resolved to practice diligently according to the teachings. These persons have discarded merely following customs and traditions, and instead use reason to examine for themselves the nature of the world. These are the group of ''Buddhist believers''.

Middle level: This group is comprised of those who have practiced until they have an unshakable faith in the teachings of the Buddha, the Dhamma and the Sangha. They also have penetrated to the understanding of the true nature of all compounded formations. These persons gradually reduce clinging and attachment. They do not hold onto things and their minds reach deep understanding of the Dhamma. Depending upon the degree of non-attachment and wisdom they are progressively known as stream-enterers, once-returners and non-returners, or simply, noble ones.

Highest level: This is the group of those whose practice has led them to the body, speech and mind of the Buddha. They are above the world, free of the world, and free of all attachment and clinging. They are known as arahants or free ones, the highest level of the noble ones.


How to Purify One's Morality

Morality is restraint and discipline of body and speech. On the formal level this is divided into classes of precepts for lay people and for monks and nuns. However, to speak in general terms, there is one basic characteristic - that is intention. When we are mindful or self-recollected, we have right intention. Practicing mindfulness (sati) and self-recollection (sampajañña) will generate good morality.

It is only natural that when we put on dirty clothes and our bodies are dirty, that out minds too will feel uncomfortable and depressed. However, if we keep our bodies clean and wear clean, neat clothes, it makes our minds light and cheerful. So too, when morality is not kept, our bodily actions and speech are dirty, and this is a cause for making the mind unhappy, distressed and heavy. We are separated from right practice and this prevents us from penetrating in the essence of the Dhamma in our minds. The wholesome bodily actions and speech themselves depend on mind, properly trained, since mind orders body and speech. Therefore, we must continue practice by training our minds.


The Practice of Concentration

The training in samādhi (concentration) is practiced to make the mind firm and steady. This brings about peacefulness of mind. Usually our untrained minds are moving and restless, hard to control and manage. Mind follows sense distractions wildly just like water flowing this way and that, seeking the lowest level. Agriculturists and engineers, though, know how to control water so that it is of greater use to mankind. Men are clever, they know how to dam water, make large reservoirs and canals - all of this merely to channel water and make it more useable. In addition the water stored becomes a source of electrical power and light, further benefits from controlling its flow so that it doesn't run wild and eventually settle into a few low spots, its usefulness wasted.

So too, the mind which is dammed and controlled, trained constantly, will be of immeasurable benefit. The Buddha himself taught, ''The mind that has been controlled brings true happiness, so train you minds well for the highest of benefits''. Similarly, the animals we see around us - elephants, horses, cattle, buffalo, etc. - must be trained before they can be useful for work. Only after they have been trained is their strength of benefit to us.

In the same way, the mind that has been trained will bring many times the blessings of that of an untrained mind. The Buddha and his noble disciples all started out in the same way as us - with untrained minds; but afterwards look how they became the subjects of reverence for us all, and see how much benefit we can gain through their teaching. Indeed, see what benefit has come to the entire world from these men who have gone through the training of the mind to reach the freedom beyond. The mind controlled and trained is better equipped to help us in all professions, in all situations. The disciplined mind will keep our lives balanced, make work easier and develop and nurture reason to govern our actions. In the end our happiness will increase accordingly as we follow the proper mind training.

The training of the mind can be done in many ways, with many different methods. The method which is most useful and which can be practiced by all types of people is known as ''mindfulness of breathing''. It is the developing of mindfulness on the in-breath and the out-breath. In this monastery we concentrate our attention on the tip of the nose and develop awareness of the in- and out-breaths with the mantra word ''Bud-dho''. If the meditator wishes to use another word, or simply be mindful of the air moving in and out, this is also fine. Adjust the practice to suit yourself. The essential factor in the meditation is that the noting or awareness of the breath be kept up in the present moment so that one is mindful of each in-breath and each out-breath just as it occurs. While doing walking meditation we try to be constantly mindful of the sensation of the feet touching the ground.

This practice of meditation must be pursued as continuously as possible in order for it to bear fruit. Don't meditate for a short time one day and then in one or two weeks, or even a month, meditate again. This will not bring results. The Buddha taught us to practice often, to practice diligently, that is, to be as continuous as we can in the practice of mental training. To practice meditation we should also find a suitably quiet place free from distractions. In gardens or under shady trees in our back yards, or in places where we can be alone are suitable environments. If we are a monk or nun we should find a suitable hut, a quiet forest or cave. The mountains offer exceptionally suitable places for practice.

In any case, wherever we are, we must make an effort to be continuously mindful of breathing in and breathing out. If the attention wanders to other things, try to pull it back to the object of concentration. Try to put away all other thoughts and cares. Don't think about anything - just watch the breath. If we are mindful of thoughts as soon as they arise and keep diligently returning to the meditation subject, the mind will become quieter and quieter. When the mind is peaceful and concentrated, release it from the breath as the object of concentration. Now begin to examine the body and mind comprised of the five khandhas: material form, feelings, perceptions, mental formations and consciousness. Examine these five khandhas as they come and go. You will see clearly that they are impermanent, that this impermanence makes them unsatisfactory and undesirable, and that they come and go of their own - there is no ''self'' running things. There is to be found only nature moving according to cause and effect. All things in the world fall under the characteristics of instability, unsatisfactoriness and being without a permanent ego or soul. Seeing the whole of existence in this light, attachment and clinging to the khandhas will gradually be reduced. This is because we see the true characteristics of the world. We call this the arising of wisdom.


The Arising of Wisdom

Wisdom (paññā) is to see the truth of the various manifestations of body and mind. When we use our trained and concentrated minds to examine the five khandhas, we will see clearly that both body and mind are impermanent, unsatisfactory and soul-less. In seeing all compounded things with wisdom we do not cling or grasp. Whatever we receive, we receive mindfully. We are not excessively happy. When things of ours break up or disappear, we are not unhappy and do not suffer painful feelings - for we see clearly the impermanent nature of all things. When we encounter illness and pain of any sort, we have equanimity because our minds have been well trained. The true refuge is the trained mind.

All of this is known as the wisdom which knows the true characteristics of things as they arise. Wisdom arises from mindfulness and concentration. Concentration arises from a base of morality or virtue. All of these things, morality, concentration and wisdom, are so inter-related that it is not really possible to separate them. In practice it can be looked at in this way: first there is the disciplining of the mind to be attentive to breathing. This is the arising of morality. When mindfulness of breathing is practiced continuously until the mind is quiet, this is the arising of concentration. Then examination showing the breath as impermanent, unsatisfactory and not-self, and the subsequent non-attachment, is the arising of wisdom. Thus the practice of mindfulness of breathing can be said to be a course for the development of morality, concentration and wisdom. They all come together.

When morality, concentration and wisdom are all developed, we call this practicing the eightfold path which the Buddha taught as our only way out of suffering. The eightfold path is above all others because if properly practiced it leads directly to Nibbāna, to peace. We can say that this practice reaches the Buddha-Dhamma truly and precisely.


Benefits from Practice

When we have practiced meditation as explained above, the fruits of practice will arise in the following three stages:

First, for those practitioners who are at the level of ''Buddhist by faith'', there will arise increasing faith in the Buddha, Dhamma and Sangha. This faith will become the real inner support of each person. Also, they will understand the cause-and-effect nature of all things, that wholesome action brings wholesome result and that unwholesome action brings unwholesome result. So for such a person there will be a great increase in happiness and mental peace.

Second, those who have reached the noble attainments of stream-winner, once-returner or non-returner, have unshakable faith in the Buddha, Dhamma and Sangha. They are joyful and are pulled towards Nibbāna.

Third, for those arahants or perfected ones, there will be the happiness free from all suffering. These are the Buddhas, free from the world, complete in the faring of the holy way.

We all have had the good fortune to be born as human beings and to hear the teachings of the Buddha. This is an opportunity that millions of other beings do not have. Therefore do not be careless or heedless. Hurry and develop merits, do good and follow the path of practice in the beginning, in the middle and in the highest levels. Don't let time roll by unused and without purpose. Try to reach the truth of the Buddha's teachings even today. Let me close with a Lao folk-saying: ''Many rounds of merriment and pleasure past, soon it will be evening. Drunk with tears now, rest and see, soon it will be too late to finish the journey''.

by Ajahn Chah

以慧安立，谛理分明，没有错误，这叫正见。

正知正见，我们要肯定只有佛与法身菩萨有，权教菩萨的正知正见是从大乘里面学来的，跟我们一样，解悟，不是证悟。解悟，我们所得的是局部的，不是圆满的；证悟是圆满的，那是真智慧。

解悟，我们是接近真智慧。这是哪些人？四圣法界的，十法界里面的四圣法界。我们没有把阿赖耶放弃，虽然祖师大德常常叮咛嘱咐，离心意识参，我们能离得了吗？离不了。离其粗相，细相离不了，粗重的分别执著我们放下了，还有微细的，微细到极处还有习气，更难断了。

阿罗汉见思烦恼的习气要到辟支佛才断掉，他能够脱离六道轮回，见思烦恼断了，习气没断，习气带到四圣法界，习气断掉他就证辟支佛果，他就升一级。

所以辟支佛才是见思烦恼连习气都断掉。他修什么？他断分别，于世出世间一切法不再分别，知道它是假的，你分别它干什么？分别断掉了，分别是尘沙烦恼，断掉了，他升级，他是菩萨，菩萨没有分别，有习气，就是分别的习气没断，也是尘沙烦恼的习气。尘沙烦恼习气断掉他就成佛，十法界里面的佛。

天台大师称他叫什么？叫相似即佛，很像佛的样子，不是真佛。为什么？阿赖耶没离开，还是用阿赖耶。跟我们一样，我们用阿赖耶用邪了，他们用阿赖耶用得正。为什么用得正？完全依照佛法，依教奉行，他一点都不违背，全做到，这成佛了，十法界里成佛了。

如果更进一步，把无始无明烦恼断掉，无始无明烦恼就是起心动念，我用这个说法大家容易懂。六根在六尘境界里头不起心、不动念，这就是无明烦恼断掉，他离开十法界，他超越了。到哪里去？到一真法界去，就是实报庄严土，十法界没有了，十法界是假的不是真的。

这在<华严经>圆教初住菩萨，从初住到等觉，四十一个阶位，都住在实报庄严土，在那里修行。修什么？无始无明的习气没断。诸位要知道，见思烦恼的习气好断，辟支佛就断掉，尘沙烦恼的习气也好断，十法界里面的佛就断掉，可是无始无明烦恼的习气难断。

你看在实报土，实报土为什么会有四十一个阶级？是无始无明烦恼习气浅深不一样，刚刚到那边去的，带的习气很重， 在那边住很久的，习气慢慢就轻了。

佛在经上告诉我们，这个习气要什么时候才能断得掉？<华严经>告诉我们，三大阿僧只劫，我们这才恍然大悟。一般人讲成佛要三大阿僧只劫，我们以为从现在修，修三大阿僧只劫，不是的，是你真正生到实报庄严土，要经过三大阿僧只劫，你那个无始无明的习气才断干净，才证到究竟果位，就是妙觉果位，这么回事情。换句话说，在十法界里面修行的时间不算，没算进去，算进去之后，无量劫！

这些理明白了，事实真相懂得了，对我们有很大的好处。什么好处？我们对于佛菩萨恭敬心生起来了，知道这个不简单。不能说他是迷信，不能够轻慢他，他比我们高得太多，我们怎么比都比不上他们。不但比不上他们，连初果须陀洹，大乘初信位的菩萨，我们对他都肃然恭敬，何况法身大士、何况等觉菩萨！

我们这个恭敬心生不起来的原因，不了解事实真相。真正了解之后，恭敬心起来了，尊重心起来了，佩服的心起来了，感恩的心起来了，我们才能真正做个好学生，向他学习，我们也就正见建立了。对这个不认识，邪见，我们看东西看错了。八正道头一个，看错了后头就全错了，有正见你才有正思惟。正见，见惑断了，五种见惑断了，正见起来了，五种思惑断了，正思惟才现前，不容易！

by 净空法师

The spiritual master is like the earth, never giving way beneath our feet. The spiritual master leads us to enlightenment without disappointing us. Borne by the air, a plane can take us quickly to where we could never go on foot. Borne by our devotion, the blessings of the teacher bring us swiftly to realization

by Dilgo Khyentse Rinpoche

心境相对，见生于中，若内不起心，则外不生境，境心俱净，乃名为真见。作此解时，乃名正见。

by 达摩大师

阿罗汉，意译为应供、杀贼、无生，汉语常简称为罗汉，是佛教沙门四果的第四果，是 依照佛的教导修习四圣谛、八正道，脱离生死轮回达到涅盘的圣者。

1) 应供：佛的十种称号当中就有「应供」一项，而「应供」的梵语其实正是「阿罗 汉」。阿罗汉福慧俱足，为众生之福田，供养阿罗汉可以修福，以其能教众生如何 修福、修慧、断烦恼。

2) 杀贼：「贼」指烦恼，使众生有损。阿罗汉断除烦恼，故云「杀贼」。

3) 无生：无生是不生不灭，出了三界六道轮回。

断惑究竟的修行者，已证三果后，能够进一步断「五上分结」(色贪、无色贪、掉举、 慢、无明），即可证入阿罗汉果。证入阿罗汉果的圣者，将会自觉：「我生已尽， 梵行已立，所作已作，自知不受后有。」

阿罗汉于『六恒住』法常善安住。在面对色声香味触法等六境时，恒常不动，「不 苦不乐，舍心，住正念正智」。一切外境，「不能妨心解脱、慧解脱」。得三明六 通。

修行并非逃避现实、离开人群，修行的目标是要忘记自己的利益得失、不计较自己是否能解脱，而以众生为重；关心众生是否能离苦得乐，是修行者的自然风范。

每个人的身体都有活动的功能，每个人的心灵都有纯净的良知；我们若能为大众献出自己的智慧，发挥与生俱来的良知良能，必能造福社会人群。

不计较自身得失，以众生为重的修行是佛法的真理；若能将我们平时所学的理法落实在日常生活上，学以致用、成人利己，自然能够心生欢喜。

想获得这种欢喜，要靠长久心来孕育、培养，不可一曝十寒！因此，当我们拥有一颗纯良的种子时，就要把握因缘时机，赶紧种入土中；并且要有充足的阳光、水分及空气，才能成长。

我们应该把握因缘，好好保护善念；有好因缘与善种子，内外健全，就能使修行的心永不退转、厌烦。

by 证严法师

A Kadampa geshe said, “Holy beings of the land of Dzambu (this world) respond to harm with good actions.”

When ordinary people are harmed they retaliate with harm. Holy beings repay harm with positive actions. Whoever sees the enemy as the virtuous friend is happy wherever that person is.

by Lama Zopa Rinpoche

远离非法而依法得财，所得的财富应怎样处理？这略有两大原则：第一、奢俭适中：不要过于悭吝，被讥为饿死狗，守财奴。又要量入为出，不可过分耗费，而致家庭经济日见困难。这不但平常费用，要有节度，就是供养三宝，也一样的要量入为出。虽然信心恳切，乐意施舍，如由此而引起家庭经济的困窘，也会发生障碍的。第二、蓄用兼顾：由正业得来的财物，佛指示我们一个使用的方法，是几方面都顾到的适当计划。这就是将每年的如法收入，作四分支配：

一、资用：把一分财物，用作经常的生活费用，包括儿女教育费等。在财力可能时，每人应有适当的生活水准，不可奢侈，却要足够。

二、积蓄：人事无常，我们有时会生病，将来还会老，平时也总有意外的必需支出。所以在每年的收益中，应保存一分，作临时支出，以及养老等费。积存，虽是少少的数目。也是极有意思的，不但可避免临时的困窘求人，也可养成不浪费的习惯。近代的奖励储蓄，用意也与此一样。

三、经营：无论从事那一职业，都应在每年的收入中，分出一分为事业费。多辟田园也好，增设工厂也好，增加资本也好，充实学力及工作技能也好。这样才会增加收入，使财富增长累积起来。

四、作福：人不能专为自己，专为现世，应顾到社会利益，以及自己的后生福乐。所以对社会公益-- --文化、慈济事业，三宝法益──供养、护持，都要分一分收入来作福。这不但是自己积福德，也是为人群谋幸福。像这样四方面顾到的经济支出预算，便是最健全、最合理的财富处理法。

by 印顺法师

There is a quote on a small white piece of paper on my writing desk. It reads, "There is no failure except in no longer trying. There is no defeat except from within. No real insurmountable barrier save our own inherent weakness of purpose!"

This statement inspires me because it awakens the part of me that never gives up, no matter what the odds or the situation. However, as I sit here writing this, I am in one of those "head spaces' where everything around me is depressing and I really have a hard time getting through the day. It is usually at these times of depression that I think of all of the bad I have done in my life, and I start telling myself that I am no good, a fake, or a phony.

I call it my "self-sabotaging cycle," and it is a real screwed up, "hard to get out of" place in my mind. It seems like it would be really easy to give up at this point. I mean why not? After all I have wasted my life and scared so many people; what is the point?

The point is (at least for me) that I would be giving up, and it would mean that I failed, that I was no longer trying, that the insurmountable barrier I had reached was my own weakness.

by Thubten Chodron

阿那含，「不来」或「不还」之义，声闻第三果。谓不再来，又称不还果，是佛教修 行者进入圣道的果位之一，为部派佛教之中沙门四果的第三果，得证此果位的人将 不再回还欲界，而证涅盘。

此位须断尽界见惑及欲界九品思惑，方证得之。 五下分结尽，得阿那含。五下分结是：身见、戒禁取、疑、欲贪、镇。欲界的修道 所断惑，至此已经断尽。

证阿那含果的圣者，已经断了欲界的烦恼修惑，不再染著欲界的五欲。因断除了欲 界的贪爱，必定证得初禅。死后将会离开欲界，上升色界或无色界，在那边入涅盘， 不再返还欲界。

佛陀在菩提树下金刚座上夜睹明星，所证悟的真理最主要的是：万事万物的生灭都是在遵循着「因缘」法则的运作。

所谓「因」，就是指最初引生后来结果的直接内在的原因；所谓「缘」，就是指外来助成结果的间接关系。由此看来，「因缘」不是佛陀所发明的名词，而是宇宙人生本来的真理。因缘既不是宿命观点，也不是灵异现象，而是最合乎科学的法理轨则。我出家半世纪以来，对此感悟良多，如果有人问我一生之中，体会最深的佛法是什么？我会毫不犹豫地回答他：「因缘能成就一切。」

by 星云法师

If you wish to experience peace, provide peace for another. If you wish to know that you are safe, cause another to know that they are safe. If you wish to better understand seemingly incomprehensible things, help another to better understand. If you wish to heal your own sadness or anger, seek to heal the sadness or anger of another.

by Dalai Lama

佛法的修行一定是有二个方向同时并行的，第一个是观念的理解或认识，第二个是方法的实践或练习。观念的理解和认识可以从看书、听讲、听经这些文字上面，口头的了解它，而了解以后如果没有大问题，大事情，没有大风大浪的时候，自己是能够做主的，能够用这种观念的。认为自己好像已经懂得佛法了，也能用佛法了，佛法对自己是有用的。可是一旦遇到大风大浪，在这种情况下，观念和思想的认识是没有用的。还有对于自我的利益产生矛盾冲突的时候，往往也把这种观念和认识抛在宵云外去了。人基本上都是凡夫，凡夫就不能够没有情绪，凡夫就不能够不自私，凡夫不能够不害病，因此不管哪能一方面使得我们的身心产生困扰的时候，就不容易用到佛法的观念来帮助我们。

所以一些人读经读了很多，听经也听得不少，也常常听善知识们讲佛法，但是就是脾气不好，性格不好，甚至做出一些非常愚蠢的自害害人的事，自伤伤人的话都会从他们的身、口之中表现出来。那是他们不懂佛法吗？不，他们是懂得的。那为什么既然懂佛法还是这个样子？是不是等于说佛法没有用？不是。一个仅仅是理论的东西，观念的东西，而没有和你的生命结合为一，所以很多人听到说文人无行，这都是没有实践练习的关系，或者是没有来实践或练习的愿望。那这种人名字叫学佛，实际上只懂得一些佛学的名词，不能够叫学佛。真正学佛的人是重视于言行的实践或和练习，而且是不断地，不断地。

诸位一定听说 “曲不离口，”就是唱的人是要经常吊嗓子的要常常练习着说。就是不是在公演的时候也要自己常常练习的。所以一定要经常练，你才能够得心应手，而如法如理，这种人叫做学佛的人。因此佛法是重视学的，学什么呢？

学“戒、定、慧”三种。一个是持戒，常常要告诉自己佛法不允许做的事是不能做的，应该必需要做的事情要做的，不做的话犯戒的。

“定”呢？就是常常把自己的身心保持平衡的、平静的、平稳的、平和的状态。如果心有所浮动的时候，马上要用方法，比如念佛的方法，数呼吸的方法、打坐的方法，用这些方法使自己的心常保持稳定，平静而不受环境的影响鼓动而动。

“慧”呢，就是智慧，智慧的实践要多看多听多说，还有多体会。从体会之中产生的智慧是最好的体会，仅仅是听看而说有用不是没用，但力量没有体会而得到的智慧更扎实更有用。所以说体会是什么？持戒的体会，修定的体会，而使得心明如镜，这时候就是戒定慧三种实践的标准，如果有这三种再加上理论、观念的了解就能做到一个非常好的佛教徒，就能够遇到任何大风大浪都没有问题的。阿弥陀佛。

by 圣严法师

真心为无价之宝，贤愚凡圣、天堂地狱、秽土净土，皆由他造作。佛祖教人显了真心，证自性佛。人能将种种习气断尽，则真心自显，自佛即证。

by 虚云法师

平日生活安逸的人们，难以体会人生之苦；总是当无常发生，受苦、吃苦，才大叹「人生苦」。然而这一切的苦从何起始？感叹天灾人祸频繁，证严上人申明人们自造苦业，自食苦果，实应在日常生活中警惕，时时培养善念勤造福，调和业力偏向。

不思议业力，虽远必相牵

业就是造作的结果，人们造业，为善或是为恶，结果总是会让我们感受乐或苦，业力实不可抹灭。一般见到有人很有成就，事事如意，会称羡其很有福气，这福气的「气」就是一股看不见、摸不着的力量，会推引人不知不觉地往某个方向走。

上人举例阐释，同样的工作，有人做得很不如意，但是换了另外一个人来做，却能做得很好，事业节节高升，就是俗称的「福气」强弱所致，这一股力量能转「心向力」，由不得自己，尽管心里很想这样做，到时候总是做不到；想说好话，但是一开口又总是说了不恰当的话，很自然地被业力转动。

律典《毗奈耶》云：「不思议业力，虽远必相牵；果报成熟时，求避终难脱。」说明因果定律，业因相伴无可逃离；因缘成熟时，果报必然现前，难脱难避。

因此平常要多做善事造善业，汇成一股善的力量，很自然就会吸引这一股力量往好的方向。

by 证严法师