Awaken Issue 59｜普觉59期

佛在众生里

即使佛像距我们千里， 只要怀着同体大悲的感恩 之心，佛陀自然会感应于 你我眼中的众生里。

P16

行善与福报

学佛是启发智慧， 行善是修集福德资粮。

只有两者相辅而行，人生 才是完善、圆满的。

P20

Seeing

Embracing the

FOUNDER / MANAGING DIRECTOR

创刊人 / 董事总经理

Venerable Sik Kwang Sheng

广声大和尚

AWAKEN CHIEF EDITOR (CHINESE)

普觉执行主编（中文版） 传雄法师

AWAKEN TEAM 普觉团队

Alvin Goh 吴衍庆

Christina B. 黄秋蘋

Dennis Chew 周国栋

Frankie Chew 周金祥

Mabel Tan 宽智

Ong Geok Boon 王翊文

Tay Kim Thia 郑金锭

AWAKEN CONTRIBUTORS 撰稿人

Ajahn Jayasaro • Ajahn Viradhammo

• Venerable Chuan Jia • Venerable Lindagala

Ananda Thero (Chang Xi) • Venerable Thubten

Chodron • D. Seow • Jos Tan • Law Wen Hui

• Lee Ming Jie • Renis Chang • Robert Yeo

• Sarah Napthali • Wong Yew Kee

达摩难陀•济群法师•恒广•洪长江•净璇 •明慧•如愿•善缘•心明•许波•徐惠娟

COVER PHOTO 封面照片 : Alex Goh Ngan Pin

PRINTER 印刷

Oxford Graphic Printers Pte Ltd

PUBLISHER 出版

Kong Meng San Phor Kark See Monastery Awaken Publishing

88 Bright Hill Road Singapore 574117

Tel : 6849 5342

E-mail : publication@kmspks.org

Website : kmspks.org/awakenonline

COPYRIGHTS & REPRINTS 版权所有，翻印必究 Awaken is owned, published and distributed tri-annually by Kong Meng San Phor Kark See Monastery. All material printed in Awaken is protected under the copyright act. All rights reserved. No material may be reproduced in part or in whole by any means, electronic or mechanical and retrieval system, without the prior written consent of the publisher. Permission may be requested through Awaken Publishing. 《普觉》杂志由光明山普觉禅寺拥有、出版及发行，每四个月 一期。所有刊登在《普觉》杂志的内容均受版权法保护。未 获得正式书面同意前，请勿通过任何形式，包括电子媒体或 搜索系统，自行翻印。有意翻印者，请事先联系普觉出版社 征求同意。

DISCLAIMER 免责声明

The views and opinions expressed or implied in Awaken are strictly those of the authors and contributors and are not necessarily the views of the publisher. Although every reasonable care has been taken to ensure the accuracy and objectivity of the information provided in this publication, the publisher, editors, employees and agents of Awaken shall not be responsible for any actions taken based on the views expressed or information contained within this publication.

所有在《普觉》杂志发表的意见和言论纯粹属于个别作者 或贡献者的观点，未必代表光明山普觉禅寺的立场。因此， 纵然我方尽全力确保杂志内容的真实性和客观性，但因杂 志内所表达的意见或讯息而引起的任何事故，我方，包括所 有的编辑、职员和受委托者，一概不承担责任。

ISSN: 1793-298X

MCI (P) 087/10/2023

kong meng san phor kark see monastery

kmspks_monastery

卷首语

Abbot’s Message

本寺活动 Calendar of Events /02 /04 /08 /16 /34 /40 /42

光明法讯

Buddhist News

意解人生

 短歌行

 短道速滑

 每一瞬

 将佛教智慧融入现代家庭教育之中

菩提清韵

 佛在众生里

 灌溉爱心

 行善与福报

 什么是真正的快乐

 作众生友，代众生苦

 具意的人生

 记奥之院巡礼•思维死亡

法海拾贝

 慈悲喜舍的现代意义

 何谓回向

竹林夜话

 禅丝一缕

磐陀钟磬

 自我的回归

Feature

The latest products in Awareness Place /54 /66 /70 /74 /80 /82 /84 /86 /87 /88

 Seeing the Buddha, Seeing the Dhamma

 The interconnected path of meditation, ethics and morality

Did You Know?

A touch of honour at the Hall of Great Compassion

Buddhist Tales

 Cat tales

 The day when the mother suffered

 The sorrowful peacock

Something to Ponder

 Practising right speech

 Bettering the world, bettering ourselves

 Healing from within

Q&A

Harsh speech

Mindfulness Parenting Expectations of our children

Savour

 Be a Clover

 A foodie's paradise for plant-based delights

Recipe

Satisfying crunch in every bite

Great Reads

Books for your well-being

What’s New

佛之恩泽，无量无边。

普愿有情，悲智双运。

佛日增辉，世界和平。

六时吉祥，法喜充满。

祝各位，卫塞节快乐！

Photo by Alex Goh Ngan Pin

Blessings from the Buddha, boundless and wide, may all beings thrive, with compassion as our guide.

As the Buddha's light shines, its reach so grand, may peace in the world forever stand.

In every moment, auspicious and bright, may the Dharma's joy fill your heart with delight.

Wishing everyone a fulfilling Vesak Day, may harmony and happiness illuminate your way!

Sik Kwang Sheng (Ven.)

新山春节购物 一日游

每

日奔波于忙碌的生活 之中，大家少有机会 歇息出游。恰逢春节来临， 也望慰劳义工们对寺院的 一路扶持，本寺护法义工团 队特筹办新山春节购物一日 游，带领 40 余位护法们跨境 游新山，采购年货、探寻美 味素食、感受别具一格的新 春氛围。

清晨，一行人怀着愉悦的心 情乘坐巴士前往柔佛新山。 回想起加入光明山普觉禅寺 的契机，大家分享了各自的 经历：“我希望透过参与义 工活动为大家提供服务或帮 助。”“皈依受戒后，我就到 修福轩当义工，随后也参加

了佛法课程。这一切坚定了 我对佛法的信念，也启迪了 我对生命意义的理解！”

抵达新山吃了早餐后，大家 启程前往柔佛古来县的普陀 村，在竹意盎然的大自然中探 索菩提港。“本以为只是趟购 物旅程，没想到主办团队会 安排我们参访普陀村，这是 我一直想要来的地方！”

中午，大家前往新山佰乐泰 商场与五福城购物商场逛 街。各式各样的新年吊饰与 年饼摊还有络绎不绝的人 潮，弥漫着浓浓的新春氛 围。购物与晚餐结束后，大 家便乘坐巴士返回狮城。

于 1 月 20日举办的春节购物一日游 活动，为护法义工们留下了美好 回忆与团结情谊。

“最开心的时刻其实并不是购 物或品尝美食，而是在巴士上 的时光！”“有别于平常忙于义 工活动，这次出来大家难得有 机会一起交流也更加的认识 彼此，这是我最大的收获！” 夜幕低垂，大家也带着欢愉 喜悦的心情结束了一日游。此 次活动最大的收获，不仅是 年货或美食，更多的是护法义 工之间的团结与情谊。

如有兴趣加入护法义工团队， 欢迎您将姓名、联系方式、兴 趣、专长电邮至 volunteer@ kmspks.org 。让我们一同在 光明山普觉禅寺广结善缘、 培植福德，提升自我价值！

光明山普觉禅寺于每月农历廿七， 上午 9 时至 12 时，为 65 岁或以上的 乐龄人士提供免费针灸服务。

银针下的 仁心仁义

每 月农历廿七的早晨，寺 院的鼓楼外总会出现 排队等候的信众。上午九时 开始，大家便陆续登记并踏 入义诊室，开始接受傅志平 医师的诊疗。

在成为中医师前，傅医师原 先在电子产业工作，对医疗 服务满怀热忱的他选择继续 进修，利用每天下班后的空 闲时间到中华医院上课。学 医五年后，傅医师于 1988 年 毕业，并正式投身到中医药 事业当中。

秉着医者仁心的信念，傅医 师加入了佛教施诊所的大家 庭，目前在三巴旺分所提供 服务。从医三十六年，他接触 过不同类型的患者，以五十 肩、中风、秃头、坐骨神经痛 或肢体痛麻的患者居多。

只见傅医师的拇指与食指稳 稳地捏住针尾，柔和地调整 针刺的深度，耐心地替七十 二岁的许师兄针灸。“自 2006 年开始我的手脚就不怎么好， 吃了西药也没有太大的帮 助。直到一次机缘巧合，我到

佛教施诊所尝试针灸，痛麻 的情况才稍有好转。”许师兄 在尝试针灸后，发现自己更能 接受中医的温和疗法。

“一些患者原本只能坐在轮椅 上，但我看到他们在接受治 疗后可以独自站立，并渐渐 地康复，我感到很有成就感， 也很欣慰。”傅医师怀着同 体大悲的精神，不分种族或 宗教帮助有需要的人，以妙 手仁心实践慈悲真谛。

“有的诊所看病动辄就要上 百元，这让那些经济困难的 家庭很难负担得起。看到 他人痛苦，我们也会心生怜 悯，所以我希望通过这样的 方式帮助有需要的人。”对 于免费义诊，傅医师也希望 尽己所能帮助有情。

自 2023 年 8 月起，傅志平医师 配合佛教施诊所的安排，每月 农历廿七都会到访光明山普 觉禅寺，为 65岁及以上的乐龄 人士提供免费针灸服务。如 有兴趣者，欢迎于每月农历廿 七上午九时至中午十二时前 来本寺鼓楼接受诊疗。

YoungNurturingMinds

The KMS Dharma School welcomes the 2024 Primary and Secondary School students’ intake with open arms. The school's commitment to fostering spiritual development and well-being through joyful learning, practice and sharing within a supportive and inspiring Buddhist environment has struck a chord with parents seeking a holistic education for their children.

Supported by a dedicated team of teaching and nonteaching volunteers, the KMS Dharma School is positioned to deliver an education that is deeply rooted in Buddhist principles, focusing on instilling values for a purposeful life for its students.

Going beyond conventional education, the school adopts

a comprehensive approach that not only focuses on the students but actively involves parents in the learning journey. It offers a range of programs, including examination blessings and graduation days, Vesak celebrations as well as spiritual camps and outings. These activities aim to provide students with diverse experiences, enabling them to grow and blossom from the seeds of awakening planted within them.

Derek Keh, an 18-year-old in the Mentorship Programme, shared: "I feel happy attending the Dharma School. The school provides a good environment, along with yummy vegetarian meals. Learning about Buddhism has positively influenced my behaviour, making me more mindful in my actions and

a greater understanding of right and wrong."

Aloysius Koh, whose child is part of the primary student intake expressed, "I'm really appreciative of the Dharma School's effort to create an inclusive and nurturing learning environment for my kid. After a year of attendance, we observed improvements in his behaviour and developmental growth.”

Parent Tan Mei Ling notes the positive impact of weekly Dharma classes, stating, "Attending these classes has enriched my children's mental well-being by helping them subdue negative thoughts and manage anger. Most importantly, it instils values of kindness and compassion, and promotes positive interactions among them."

As the school continues cultivating good values, it plays a vital role in nurturing social and emotional development during formative years. The appeal to parents is clear: tend to the garden of this budding Buddhist community with loving mindfulness.

If you are interested in registering your child for the KMS Dharma School, visit kmspks.org/dharmaschool Join us in shaping compassionate and mindful individuals of the next generation, positively impacting the world through a spiritually enriching educational journey.

Venerable-Led Retreats At Prajna Meditation Hall

In the serene ambience of Kong Meng San Phor Kark See Monastery's Prajna Meditation Hall, we had the privilege of hosting two esteemed Venerables from the Thai Forest traditions for our meditation retreats. In December 2023, participants were guided by Ajahn Vīradhammo, the Abbot of Tisarana, while in January 2024 we welcomed Ajahn Vajiro, the Abbot of Sumedhārāma.

Ajahn Viradhammo guided participants on a profound journey of selfdiscovery, focusing on desire exploration. The nonresidential format enabled attendees to immerse themselves in meditation, providing fresh perspectives and heightened mindfulness, fostering a deeper connection with their inner selves.

In January, Ajahn Vajiro continued the transformative journey by introducing participants to the concept of cultivating the Ten Perfections. Delving into these virtues, he

demonstrated how they shape the right attitudes for practising the Dharma, and enriching daily life. The retreat provided a dedicated space for self-discovery and spiritual growth.

Reflections from participants of both retreats shared unique insights about the programme. Ms. Eugenia Heng shared a significant moment when Ajahn Vīradhammo posed the question: "What is the fulfilment of the spiritual life?" According to her recollection, the answer was love, emphasising the importance of embracing the way things are and finding the middle way through acceptance and compassion.

Ms. Zhang Yaou, a 38-yearold architect, found the retreat enriching, peaceful and engaging. Mr. Charles Loke, a seasoned retreatgoer, embraced the teachings on patience and acceptance, planning to integrate them into his daily life through consistent

meditation and mindfulness.

First-time participant Mr. Soo Weng Loong described the retreat as a revelation in his quest for an adept meditation teacher and inner peace. He highlighted the importance of a balanced retreat blending guided meditation with self-practice and expressed gratitude for the conducive environment at Kong Meng San Phor Kark See Monastery.

Ms. Amita Boo, aged 60, shared her transformative experience under Ajahn Vajiro’s guidance. She found magical moments in time and a breakthrough in open-eye (open-awareness) meditation, highlighting its value as a tool for daily life, applicable anytime, anywhere, and offering a window for personal time and inner peace.

For more information on upcoming meditation retreats and classes, please visit kmspks.org

在

过去的一整年里，见 到了很多生离死别。 不管是因为疫情也好，生病 也好，意外也好，死亡无不 让世人痛心疾首，皆会感叹 生命的无常与脆弱。而最痛 心的，莫过于猝不及防的离 世，我们连说再见的机会都 没有。

其实，我们从未好好地面对 死亡，活着的时候也从没想 过自己要死的时候该怎么 办。毫无准备，必定是无法 让此生在结束时做到坦荡与 从容。

不过死亡并不是真正意义上 的结束，而是另一场生命的 开始。我们皆是缘分和合而 生，生即无生，一切诸法不生 不灭、不增不减，悟到了，就 了生死。

世间凡人的生命都被一股无 形的力量牵引，比如生在什 么样的人家，什么人做父母， 是男是女，将来是否健康有 钱有才华，做什么职业，和什 么人结婚，何时命终等等。

佛经云：“假使百千劫，所作 业不亡，因缘会遇时，果报还 自受。”

这个世界最公平，因为有因 果。种瓜得瓜，种豆得豆。自 己现在是什么样子，和以前 的自己必然有关联。比如喜 欢赌博的，投胎还会去做赌

徒；喜欢喝酒的，投胎定会去 做酒鬼；那么有些人小时候 就才华了得，那是因为“书到 今生读已迟”，那孩子必定以 前也是读书人，早年积累了 很多学问。

人在这个世界上活着，得先 学会认命，接受因果。认命 了，接受了，再受什么艰难困 苦，忍忍就过去了，不会再起 什么恶念、怨恨、计较，也不 会常常问自己：“为什么我人 这么好，平白无故受这么多 委屈和苦难？”过好日子的 时候，也会懂得珍惜。福气就 像是存在银行里的钱，用完 了，也就完了。不懂得存，也 就有苦日子在后头等着。

凡人的生活 本来就是苦乐参半， 不曾经历过苦难， 又怎能懂得生存的 意义和珍惜来之不易 的幸福美好呢？

一饮一啄，莫非前定。所以 活着就是要“随缘消旧业， 莫更造新殃”。

慢慢练习放下，放下自己对这 个世界各种事情的看法，放 下心里抓着不放的东西，放 下陈年累积的习惯，放下自 己对一切事物的判断，不纠 结或执着善恶、美丑、是非、 黑白、对错……练习放下就 是修行。哪一日悟道，就会 发现原来这个世上什么事情 也没有，都是我们脑子里无 尽的分别、攀缘、执着、妄想 等。“狂心若歇，歇即菩提”， 哪日我们的心不闹腾了，这个 世界就太平了。

当然，还没悟道之前，得好好 活着，找机会悟道，把自己的

我们这个世界叫“娑婆世界”， 就是“堪忍”。凡人的生活本 来就是苦乐参半，不曾经历 过苦难，又怎能懂得生存的 意义和珍惜来之不易的幸福 美好呢？

白日何短短，百年苦易满。

的瞬间。想想怎么好好地活 着，心里面能清清楚楚。“富 贵非所愿，与人驻颜光。”我 也在此祈愿，祝大家福寿绵 长，所愿皆成就，美满安康！ 心明 心点亮，不然白白做人一场。

其实，这个世界本就美好！最 后送上李白的短歌行：

苍穹浩茫茫，万劫太极长。

麻姑垂两鬓，一半已成霜。

天公见玉女，大笑亿千场。

吾欲揽六龙，回车挂扶桑。

北斗酌美酒，劝龙各一觞。

富贵非所愿，与人驻颜光。

时光会很快地过去，即使有 百岁的生命，也不过是短短

速 道 短 滑

和

好朋友去看了短道速 滑世界杯比赛。不去 不知道，现场可比看电视精 彩多了！无论是紧张刺激的 气氛节奏、应援助威的火热 程度，还是运动员高超的技 术和拼搏坚持的意志品质， 着实让我体验了一把速度与 激情。

要说短道速滑的魅力，我觉 得除了酷炫的速度与超越以 外，还充满了戏剧性的变化。

这无疑是最扣人心弦的，因 为稍有不慎就可能被碰撞出 赛道而痛失名次。所以，在短 道速滑的赛场上，运气似乎 格外重要，不到最后一刻什 么状况都有可能发生。

如果把人生 比作一场短道

速滑比赛，那么先到 达终点的人，到底是 赢还是输呢？

看着运动员们呼啸驰骋于冰 面，拼尽全力只为能第一个 冲过终点，我忽然想到了一 个比喻：如果把人生比作一 场短道速滑比赛，那么先到 达终点的人，到底是赢还是 输呢？

也许，这就要看终点的所 在了。若把终点设在时间轴 上，那是要拼寿命长短的， 所以越晚到达越是赢家，如

此一来，活了880岁的彭祖 乃当仁不让的冠军；若把终 点设在名利轴中，那在盖棺 定论之时，唯有地位显赫或 是富可敌国者才有资格榜上 有名；若是终点设在智慧轴 里，注意这里的智慧并不是 指聪明才智，而是了知生命真 谛的般若之智，那么，恐怕绝 大多数人都还尚在赛道上一 圈一圈地轮回，能够到达终 点的凤毛麟角。而且那些因 为自己的心思、利益不惜去 恶意犯规的人，是会受到惩 罚影响比赛进度的。不过，当 一个人积攒了足够的福德因 缘，便会遇到有经验的教练 和优秀的队友，在他们的帮 助下，每一个弯道都可能成为 超越、冲线的机会。

不能认清烦恼的真相，其往 往终身相伴、如影随形，不论 国王、平民、富人还是乞丐。

般若之智，虽不能果腹，却能 让人的“灵性”富足，一旦开 启，烦恼无存。因为智者已经 看清了世间的本来面目，知 晓因缘和合的事物皆为缘聚 而生、缘散则灭，不能永恒 存在，正所谓“缘起性空”。

所以万事万物包括自己的 身体，终逃不开生(产生)、 住(稳定)、异(变异)、灭(消 亡)的过程，而人生不过是一 场虚幻之梦罢了。因此，他们 心无所住，不落假相，随缘度 日，除此无他。

"饥来吃饭困来眠"，这话句 听起来平平无奇，甚至有点 废话文学的意思，可实则蕴 含着智慧的根本、修行的要 诀。哪一天读懂了，也就开启 了般若智慧，发现了自家宝 藏，在短道速滑的比赛中也 就能“心无挂碍”了。

说到这里，想必很多人都会 把时间轴或名利轴上的终点 作为评判比赛输赢的标准， 因为它不仅看得见、摸得着、 享受得到，更是人们欲望之 所向。至于般若智慧，那又 是什么呢？能当饭吃吗？即 使生命再长也有尽头，地位 再高也会被替代，金钱再多 也有买不到的东西。这时 候，烦恼就出现了，并且越是 执着在意，越是烦恼丛生。 有统计，人在一天之中至少 会生起二十六种烦恼。其实 细想想，虽然具体情节会有 所差别，但人们的烦恼大抵 如此——生、老、病、死、怨 憎会、爱别离、求不得。倘若 如愿

暮色苍茫，乱云流淌在 霞光汇成的湖泊里， 安静沉稳或许是苍穹今日的 心情。落日褪去，只剩下余晖 掠过人间的美丽和我的日常 身影。我在半推半就的车厢 里，看着人群平淡散去，又如 潮水涌进，匆忙的脚步和重 叠的人群，在没日没夜的错 过又交集。我在想，生命步 伐的快或慢，是否值得我们 在意。

在夕阳与皎月交班之际，我 到站下车了。刷着社交媒体， 一则22岁女子的自杀新闻映 入眼帘，心情竟也随着手扶 梯的幅度缓缓下沉。绝笔下 的临终之言满是自责愧疚， 字里行间都是生命凋零的哀 切。晚餐时不断思索着她的 孤独无助感，还有纷飞杂乱 的网络留言。流离的灵魂决 定不再羁绊尘世，逆境中的 她选择离开亲友和世界。我 在想，生命运转的顺或逆， 是否值得我们在意。

晚饭后，我细听夜雨突袭城 市的节律，湿气中夹带的寂 落竟随着我收起的折叠伞窜 入电梯。我在门前甩干孤寂， 再次回到布满自由的卧房 里。摘下耳机，倾听内心，我 反刍着今天的未完待续，也 开始为明天的不确定尝试编 曲。生活啊，其实就是不断 地睁眼、工作、生活、交际， 又再次睡去。日复一日的我 们是不是都在一阵莫名其妙 里，反复追求着看不见的先后

排序？我在想，生命更迭的轮 回，是否值得我们在意。

花洒的温度点缀冷夜，让我在 低迷沉郁中疗愈身心。洗澡 后我拨了通电话给母亲，她倾 诉着对外婆难以昭告世界的 想念。她总说「以后」要带外 婆出国去玩，「以后」要带她 回老家看看。在外婆离世的顷 刻，所有的「以后」都化作余 波，搅动着妈妈的愧歉波澜。 我在想，生命错过的遗或憾， 是否值得我们在意。

我们每一瞬都在失 去，但也每一瞬都在 拥有生命。切记，请允 许一切的发生，不论 快慢顺逆地去享受 这一瞬带给我们的 生命刻痕。

对贫富悬殊的差距，对人生 跑道的怀疑，对人事分合的 无奈，对怅然若失的人际，身 处六尘五蕴，我难以做到真 正的不在意。准备合眼，我 在寻找适当频率，期盼有人 为我解析现实，剖析梦境。感 受风和梦的温差，睡意逐渐 来袭，或许今日的各种际遇 是因缘交给我的命题。

睡前的我打开手机备忘录， 敲下键盘——给前一瞬的迷 惘，这一瞬的疑惑，下一瞬的 茫然，一个每一瞬的答案：我 们幸运、安稳、自在地生活

着，但为何总是在意得不到 的财富、成就、关系或机遇？ 我们每一瞬都在失去，但也 每一瞬都在拥有生命。切记， 请允许一切的发生，不论快 慢顺逆地去享受这一瞬带给 我们的生命刻痕。

生活不是战场，不必迎击或 抵御任何的无常。我让灵魂 运转在空荡的黑夜，向睡意 和解，继续期待明天的每一 瞬，感谢今日的每一念。沉入 梦田，化作繁星，我继续向着 心与光明潜游而去。

任岁月的沙漏垂直摆荡, 享受分秒之间的不慌不怕 愿善良的生命水平荡漾, 不溯既往地活得清澈坦荡

衍庆

如若生活遇到困难，可拨打以下 热线求助：

妇女行动及研究协会 (AWARE) 1800-777-5555

新加坡援人机构热线 (SOS) 1767 (24小时) 91511767 (CareText)

关怀辅导中心 1800-353-5800

心理卫生学院 6389-2222

新加坡心理卫生会 1800-283-7019

佛教是佛陀的教育，教 导我们用佛法的眼光 看世界，其有一定的辨证性 和科学性。家庭教育在佛教 也叫觉悟教育、智慧教育、 慈悲教育，挽回世道人心当 以家庭教育为主。将精妙的 佛教智慧融入现代家庭教育 之中，能够为广大为人父母 者提供耳目一新的家教理念 和切实可行的操作技巧。

几千年的传统教育，父母对子 女具有绝对的权威。不少父 母将子女作为自我生命的延

续，而没有将其作为独立的个 体看待，造成关系失衡。

从佛教的角度来看，父母和 儿女因缘分走到一起，并无 必然的从属关系。父母不能 要求子女绝对服从，子女也 不能要求父母满足自己的一 切要求。双方都是具有独立 人格的个体，虽然有亲情、有 血缘，但也应彼此尊重。

在尊重的同时，佛教也提倡 惜缘。佛教认为，在父母和 儿女之间，必然有着特别深

厚的缘分。佛教在看待父母 和子女的关系时，是以彼此 尊重为前提，以珍惜缘分为 原则，以心存感恩为重点。

佛教主张人们要父慈子孝， 父母要尽到做父母的责任， 子女要尽到做子女的孝敬。

佛教强调因果、业缘，认为 今生成为亲子关系，根本原 因是前生的“业缘”所感。

佛教教人为善，无论前生是 何缘，做父母的一定要尽到 做父母的责任，教导子女成

为一个对社会、家庭、自己负 责任的人，教导子女为人处 事的正确理念和方法；做子 女的也要知道报答父母养育 之恩，报国家、众生的生存 之恩，做一个有责任心、有 爱心、有理想、有抱负的优 秀人才。

最好的家教是夫妻恩爱，只 有夫妻恩爱，双方才能齐心 投入更多在子女的教育上， 才能更好地营造良好的家教 氛围，言传身教，在孩子面前 树立起榜样形象。

佛教讲究因果报应，善有善 报，恶有恶报。父母在家庭 生活中能够常做善事好事， 子女一定会有样学样，向好 的方向发展。如果父母喜欢 做不善之事，就算聪明能干、 富贵荣华，将来子女必然会 受影响。有句古训：“但存方 寸地，留与子孙耕。”方寸地 指的是良心，就是说为人必 须心地善良，后代方能得福。

将精妙的佛教智慧 融入现代家庭教育之 中，能够为广大为人 父母者提供耳目一新 的家教理念和切实可 行的操作技巧。

此外，家庭教育切忌过于执 着。执着，即对某一事物坚 持不懈，不能超脱。家庭教 育需要适度的执着，但是如 果过于执着，就会给孩子的 成长带来障碍，也是烦恼的 根源。现在很多父母生怕因 为自己而使孩子失去了变得 优秀的机会，将什么事情都 看得很重。他们对孩子要求 过于严格，期望太高，让孩子 参加各类特长班拔苗助长， 动不动就对孩子发火，搞得 和孩子关系紧张。这造成 孩子严重的逆反心理，既破 坏了家庭的和谐氛围，还阻 碍了孩子的健康成长。殊不 知，小树苗长成参天大树是 需要过程的，要顺其自然。

佛陀在《善生经》中规定父 母当以五事养育子女：一是 教育好子女，不令作恶；二是 教授子女正确的处世道理； 三是关心爱护子女；四是为 子女安排好婚姻生活；五是

为子女提供正常的物质条 件，满足其正常要求。

印光大师对于家庭教育也有 阐述：“人未有不愿生好儿女 者。然十有八九，将好儿女 教坏，后来败家声，荡祖业， 作一慵顽之类，或成匪鄙之 徒。其根本错点，总因不知 爱子之道，从小任性惯，大 则事事任意，不受教训，多 多狎昵匪类，为社会害。”可 见，如果父母对子女过于溺 爱和娇惯，最终将会危害子 女、家庭和社会。

星云大师认为，现代的家 庭教育，最要紧的是让子女 养成处世的诚信、良好的习 惯、礼貌的品德、坚韧的性 格、勤劳的美德、正常的生 活。养成儿童正常的生活， 包括三餐起居以及情绪的 正常。生活正常有益于身心 健康，对于将来立身处世更 是关系重大。除了以上观点 外，法师还认为尤其要维护 儿童的自尊心，不可经常肆 意地讽刺孩子、讥嘲孩子、 责备孩子、歧视孩子。父母 应该信任孩子、尊重孩子，不 要和孩子形成对立。

在教育孩子的过程中，尽量 让孩子从小接触圣贤的教 育，这样就能在幼小的心灵 中播下一颗向上向善的种 子，这对孩子的健康成长意 义重大。

许波

实

不相瞒，卫塞节是我最 期待的日子之一。信众 到访寺院犹如慈心善缘的交 汇，聚成了一颗颗耀眼的愿 星，在明月的相伴下，普照着 光明山普觉禅寺和新加坡的 一切有情。

看着大家怀着欣悦与恭敬虔 诚礼佛，心里总有道清澈的 溪涧在潺潺流动。兴许，是众 生的祈愿化作清流或是佛陀 的誓愿沁入心脾，总在这五月 的月圆日，泛起慈悲涟漪，清 凉我心。

近来，寺院里忙忙碌碌地筹备 着卫塞节。看着去年收起的 佛旗再次扬起，我不禁开始 期待大家到寺院浴佛、传灯、 三步一拜的盛大场景。看着 刚下过的雨，又悄悄地回到天 上去。心里突然想着，或许该 和大家分享，我们这些年在 卫塞节献的花、燃的灯、顶的 礼，究竟为何意义。虽是老生 常谈，但其中蕴藏的意义，是 我最想送您的卫塞礼。

曦光里，不绝于耳的千年回音 苏醒大地，看着光明殿里献 满的鲜花水果，我的心也逐 渐清净。我深知，这万紫千红 的摆放不是点缀品，而是因 果业力的最佳提醒。是佛陀 的留芳，是无私的绚丽，提醒 着众生多多关照自心。佛案 前供奉的，是万事万法不离 的因果，只要我们以善为衷，

实践于一念、一言、一行，那 满是善因的种子，终使我们 证得佛果。

艳阳下，我在甘露戒堂前对着 菩萨真诚合十，对象并非佛 像本身。我顶礼的，是对佛陀 的慈悲心，是这份崇尚众生 平等的精神和度化一切的愿， 让我在小小的掌心之间，感 受到了无边的温度与慈爱。

即使佛像距我们

千里，但只要怀着 同体大悲的感恩 之心，那佛陀自然会 感应并环绕于你我眼 中的众生里。

霞光中，我看着孩童勺起漂 着花瓣的净水，慢慢的倾注 于圣像身上，我的心也感到 尘垢在剥落，无明在逃离。一 注一注的水，并不是什么加 持过的迷信愿力，而是通过 浴佛告诫众生，以智慧洗涤 尘浊，不让执着与无明填塞 内心。

黑夜里，盏盏灯烛并列成行， 余音绕梁的持咒与赞佛声将 夜空唤醒。传灯的队伍，不是 为了取代路灯的通明，而是因 为他们背负了佛陀传递智慧 之光的使命。烛光不因分享 而泯灭，光明不因黑暗而停 息。由千万光亮凝聚的生生

不息，正是佛教智慧延续的 足迹。

黎明前，三步一拜的队伍罗 列整齐，大家摊开双手跪地， 犹如千万莲花盛放清净。第 一步，观想佛陀发慈悲愿心。

第二步，净化心灵回归平静。

第三步，破除我执福慧双具。

仪式的冗长也阻挡不了大家 的决心毅力，大家都带着信 念与希望冲破黑暗迎接心的 光明。

我们都明白国家并不活在那 飘扬的旗帜或是经纬纵横的 地图里。但为何看见国旗或 听见国歌还是一样会肃然起 敬？只因我们的爱国之心永 远活在这一片生于斯，长于斯 的新加坡土地。即便我们身 不在此，但只要心系家乡，这 片盛放胡姬花的土地自然就 会蕴藏在我们的心底。

我们都明白佛陀并不活在砖 石堆砌的圣像里。但为何看 见佛像还是会双手合十恭敬 顶礼？只因我们所发的菩提 心，忆念着佛陀的高风亮节， 并见贤思齐。即使佛像距我 们千里，但只要怀着同体大 悲的感恩之心，那佛陀自然 会感应并环绕于你我眼中的 众生里。

佛在众生里

Photo by Alex Goh Ngan Pin

爱心 灌溉

对于爱的定义因人而异，

根据释尊的说法，爱不 是为了满足私欲，而依恋某人 或某物。爱应该是不间断地 自我牺牲，对万物充满慈悲。

释尊曾说：“让人们不再相互 欺骗，不再互相轻视。在愤怒 或意志薄弱时，也不会相互伤 害。爱就如母亲般；即使是冒 着生命危险，也会极力保护 她唯一的孩子。所以，让人们 培养无止境的爱心。”

大爱犹如泥土，使万物生长。 它可以极大地丰富人类生命， 不给予丝毫的限制和牵绊。

爱提升了人性。爱无需花费分 毫，爱应该是没有选择性的。

或许有些人会认为爱是一种 获得，但它基本上是一种付出 的过程。

在培养爱心和善意时，可以从 家庭中做起。父母亲之间的 情感，影响家庭气氛甚巨，家 中成员因此感受到爱、呵护 和分享。夫妻之间应该相互 尊敬、谦恭和忠诚。

父母亲对子女有五项责任： 教导其不可做恶事，树立好 榜样，完成对孩子的抚养义 务，让孩子接受教育，引导孩 子的恋爱或婚姻。

另外一方面，为人子女者应关 照父母，并善尽子女者的职 责。儿女应该孝顺父母，珍惜 亲情，保护家庭的财富，以父

母之名行善，在父母离世后也 以庄严的态度来追悼他们。 假如父母亲和子女遵从佛陀 的劝告，家庭中将会充满快乐 和平静的气氛。生命是由种 种小事组合而成，习惯性的 微笑、善意和尽义务，将使我 们的心灵获得快乐。

当内心有爱时， 四周将环绕着光明。 当内心有爱时，每一 句话都含有欢乐的气 氛。当内心有爱时， 时光将轻缓、甜蜜 地流逝。

一个有爱的人也会拥有慈悲 心，我们应该养成习惯，去帮 助身陷困难或不幸的人。我 们不应该只是在情感上为他 人感到悲悯，应该将这种情 感化为实际行动。爱心和善 意扩大并不意味着赠予，而 是表现慷慨和有礼的精神。 善意是一种盲人可见到、聋者 可听到的美德。在这个世界， 有人需要你用言语去安慰他， 他会因你的出现而感到愉快 且朝气蓬勃，他会因你的帮 助而脱离苦海。无论你的存 在是多么不明显或不重要， 你对人类而言，都是珍贵的 资产。所以，你不应该为此而 感到沮丧。圣雄甘地曾说： “你的善行多半是不显著的， 但是，重要的是，你做了。” 若发现四周有比你不幸或不

健康的人，应该尽一己之力去 帮助他们。我们应该不断地 培养仁慈心、爱心和善意。凡 是世上的人，皆有被欺骗的 经验，你也不例外。假如你被 人欺骗，不用感到羞愧或侮 辱。但是，假如你欺骗他人， 就是件可耻的事。对那些对 不起你的人，千万不要存有报 复之心。

有时，你所在乎的人似乎对你 漠不关心，你会因此感到心情 沉重。但是，这不是沮丧的好 藉口。既然你坚信你对他人富 有慈悲心，别人的忘恩和不在 乎无关紧要。当内心有爱时， 四周将环绕着光明。当内心 有爱时，每一句话都含有欢乐 的气氛。当内心有爱时，时光 将轻缓、甜蜜地流逝。

最后，感激是种少见的美德。 为了我们自己的快乐，不必期 望我们的行为要获得他人的 感谢。假如心存此念，我们将 为之沮丧和苦恼，假如荣誉 和感激随行善而来，我们要 处之泰然。假如情况并非如 此，我们也无需挂碍。

达摩难陀

年

轻时，参加过某个青年 团体，这个团体每两 年都有举办一次无偿献血活 动，大家都踊跃参加。

献血可说是一种善行，所谓 “救人一命，胜造七级浮屠”， 每次献血后，心里总觉得很愉 快、很踏实。其实献血也是一 种财布施，但不是身外之财， 而是身内之财。

学佛修行是启发 智慧，行善是修集福 德资粮，只有两者相 辅而行，人生才是 完善、最圆满的。

我之所以实践献血的善行， 是因为献血不需要花钱，也 能尽一份社会责任。多次献 血更令人有一种成就感。

不过，这种善行还需要靠大 众多多参与和推广。我认为普

及此善行的观念，能培养更 多的善心，对爱心社会的推 广工作，更具意义。

我身边的一些朋友，他们都 很慷慨，偶有机缘都会布施 行善，但有些人的内心是为求 福报。我相信在婆娑世间的 众生，或许大多数都有这种 思维。倘若他们能花一些时 间来学习佛法，那就是功德 无量了。

要知道，学佛修行与行善是应 该连在一起进行的。换句话 说，学佛与行善是相辅而行

的，这样心灵才能富足，生活 才会幸福。

生活中，我的一些朋友对学 佛修行，因害怕戒律清规而 不愿意面对，只想在行善中 求得福报。

我则认为，佛法修行只求福 报，是无智慧的修持。我们学 佛修行是要获得清净心，才 是功德。所谓清净心，就是要 清楚并消除我们的贪、嗔、痴 的心。当然，要清除此三毒并 不容易。在循序渐进中，减少 一分烦恼，便得一分功德，由

此逐渐累积而成。福德是在 功德之内，有了清净功德，我 们将来才能往西方净土。因

此，我们接受佛陀的教化，信 受奉行，就是为成就所愿培 植福慧资粮。

喜福报而厌修持，是不可取 的。学佛修行是启发智慧，行 善是修集福德资粮，只有两 者相辅而行，人生才是完善、 圆满的。

记得，在我没学佛前，常因种 种琐事而烦恼痛苦。学佛后， 一切明白了，明白了无常之

理，能够看得开放得下，一切 都不执着，内心也开朗愉快 了。

人身难得今已得，佛法难闻今 已闻，此身不向今生度，更向 何生度此身？佛法实在是世 人的幸福凭藉，朋友们！我们 应该赶紧来学佛修行，珍惜 现在所拥有的大好机缘，如 果错过岂不是太可惜了吗？

洪长江

人活在世，不如意十之八 九。为什么我们会如 此不如意、不顺心呢？很多时 候是因为我们自寻烦恼，不知 道什么是苦、什么是乐。

苦乐的感受是由自己决定 的。遇到同一种状况，在不 同情形下，个人感受会完全 不同。这和当下的身体状 况、心境、时间或环境都有 关系。举个例子，面对麻辣 火锅，爱吃辣的会想要加麻 加辣，不爱吃辣的是不是觉 得如上刑灌辣椒水一样痛苦 呢？又比如说，对于刘姥姥 而言，她能在大观园参观游 览，吃到没有茄子味的茄子， 是无比幸福快乐的。但对于 贾母来说，能吃到没有经过 加工并带着土地气息的茄 子，才是幸福的体验。总之， 苦乐的感受是由自己的体会 决定的，所以只有自己能让 自己开心起来。

当然，很多人在面对着极端 的天灾人祸、饥寒交迫、生 活贫困或者被疾病困扰。这 些烦恼是很恶劣的，且急需 立刻解决的。我非常同情在 这些苦难中的人们，我们应 该为他们提供帮助和祈祷， 而不是在这里空谈，毕竟行 动远胜于说教。

所以，以下要谈的话题，是给 那些生活还算不错，却怎么 也开心不起来的人们，希望 大家有所思考。

人们都喜欢美好的东西，比 如钱、房子、车子等等，只要 是自己喜欢的东西，越多越 好。如果拥有了一间屋子，就 想要再拥有一间更大的；如 果有一辆豪车，就想着多来 几台；如果孩子想上北大清 华，最好能把这两个学校都 买下，让孩子随便选。于是， 欲望渐渐地膨胀起来，难以

什么是真正的

控制。美好事物的诱惑力太 大了，让人无法自拔，连拥有 一切的皇帝都想要寻找不死 仙丹，让他能长生不老，拥有 的东西再不会失去。

我们被欲望折磨着，渴望拥 有一切带着价码的东西，地 位、爱情、美貌等等。这些无 形的财富，也在时刻刺激着 我们。无底洞一样的欲望， 让我们因为“不曾拥有”而 感到痛苦。而当我们在拥有 了以上某种心爱的事物时， 焦虑不安也一定伴随而来， 因为害怕失去。

偏偏我们心爱的人会过世， 喜欢的东西会被夺走，在 意的青春美貌会随年华老 去......失去和分离的痛苦，让 我们眼里和心里装满泪水。

也许你不相信，我们的泪水 可以汇聚成一片汪洋大海。

当我们失去了曾经拥有的东 西以后，大多数情况下会开 始感到生气，因为无能为力， 没有办法去满足自己的欲 望，甚至还发现自己失去的 东西竟由别人所拥有。所以 看什么都不顺眼，就是想发 脾气，尤其是对那些比我们 幸福，或者时刻提醒我们不 幸福的人发脾气。嫉妒、愤 怒、伤心快要把自己逼疯了， 自己对自己失望无比。

于是，佛说了四圣谛：苦， 集，灭，道。

这个世间无常是常，只有不断 的变化才是这个世界最真实 的情况。我们无法拥有恒常 不变的东西。一切的美好或 者不美好都有过去的时候， 并且正如我前面所提到的， 这个世界上还有很多人遭到 天灾、战乱、疾病的折磨。

虽然我们都没经历过死亡， 但是看到亲人离去的样子， 也知道这个过程是痛苦的。 这些苦我们要察觉、要体 会，但要懂得如何不要积聚 在心。

什么是真乐呢？有一个衡量 的标准。真正的快乐是越多越 快乐，而且无法被抢夺走或毁 坏掉。是吃饭吗？吃一碗饭是 刚好，挺快乐。吃两碗呢，还 行吧。吃到第三碗，还会快乐 吗？可见吃饭不是真乐。因为 不能一直吃，不停止。

我们本来就

无所得，所以也 无所失，随缘自在。

如是，快乐是一种 内心的强大、安宁 与坦然。

那么钱呢？越多越好吗？不 见得。有钱人怕老婆只是爱 钱，对自己不是真爱，怕孩子 被绑票，怕哪天没有守法纳 税而进监狱。钱的缺点是不 花的时候完全没用，一开始

花肯定就能花完。钱，该花 就花，存钱和花钱不能算是 真正的快乐。

那么什么才是真乐呢？智慧 是快乐的本源，而开明心地 才能拥有真正的快乐！

因为知道无常，所以会珍惜 缘分。人必定会老、会死，老 的过程要优雅，死的时候要 有尊严。对曾经拥有的可以 放弃，对不曾拥有的也不渴

求，把对物质或名利的欲望 降下来，才能使内心平静。 尽力去帮助别人，不以利益 自己作为生活或工作的出发 点，懂得了命运的安排，也就 懂得乐天知命，如此才能积 极地改变命运。

唯有智慧才能使我们不迷 惑，指引我们找到生命本来 的意义！好好活着，活得自在 洒脱，无论发生什么事，都体 会到那不过是因果与因缘际

会。发生了就发生，该干什么 就干什么，不计较、不挂碍。

我们本来就无所得，所以也 无所失，随缘自在。如是，快 乐是一种内心的强大、安宁 与坦然。

愿大家都能向快乐出发！平 安喜乐！共勉！

心明

Photo by Phyllis Lee

众

生友， 生苦

普

度众生是诸佛菩萨的 重要行愿。诸佛菩萨为 了救度众生出离苦海，常以 无缘大慈、同体大悲之心， 作众生不请之友，代众生受 各种痛苦。诸佛菩萨作众生 不请之友，是为了增进与众 生的情感，方便度化。如四 摄法中的同事摄，就是菩萨 随应众生之机缘而示现，和 光同尘，与一切众生共事，令 得利益。由此因缘，菩萨得 以摄受众生，众生亦因之依 从菩萨信受教法，而得入于 涅槃之境。

在诸多佛经中，都有关于佛 菩萨为救度众生，作众生 不请之友的论述。如《胜鬘 经》云：“普为众生作不请之 友，大悲安慰，哀悯众生，为 世法母。”诸佛菩萨像慈母 一样哀悯众生，安慰众生， 常为众生作不请之友。《佛 说普贤菩萨行法经》云：“视 一切人犹如佛想，于诸众生 如父母想。”我们应当以平等 心将一切人都当作佛想，一 切众生作父母想，把一切众 生都当成自己的亲人。

《佛说无量寿经》云：“以不 请之法，施诸黎庶。如纯孝 之子，爱敬父母，于诸众生， 视若自己。一切善本，皆度 彼岸。悉获诸佛，无量功德，

智慧圣明，不可思议。”修行 之人应当像孝子爱敬父母一 样，将众生当成自己，布施佛 法给众生，令众生都能得到 解脱。

修行之人应当 像孝子爱敬父母 一样，将众生当成 自己，布施佛法给 众生，令众生都 能得到解脱 。

《华严经》中说到一切诸佛 一直守护自己行菩萨道时所 发的大愿，不舍弃世间众生， 经常作众生坚固善友。且诸 菩萨就像太阳一样，普照一 切，从不会有令众生怀报恩 之念。众生即便造作恶业， 菩萨也都能容受。不会因为 众生作恶，就舍弃所发的誓 愿。也不会因为一个众生作 恶，舍弃一切众生。菩萨能以 等念怨亲之心，不舍一切有 情众生。

诸佛菩萨不仅心怀众生，常 作众生不请之友，而且常悲 悯众生，为救度众生出离苦 海，愿代众生承受各种痛苦。

《佛说八大人觉经》云： “发大乘心，普济一切，愿 代众生，受无量苦，令诸众 生，毕竟大乐。”菩萨行菩萨 道时，常发大乘菩提之心，普 济一切苦恼众生，愿代众生 受无量诸苦，令众生得到究 竟涅槃之大乐。《优婆塞戒 经》云：“见他受苦，如己无 异。”诸佛菩萨常以“人溺己 溺、人饥己饥”的大悲情怀， 见到众生受苦，就像自己受 苦一样难过。因菩萨心中常 系念苦海众生，当见到众生 受苦恼时，就会感同身受，欲 救济众生解脱痛苦。菩萨对 于世间一切不知道感恩的众 生，不会产生怨恨之心，也不 会生起一念求回报的心，而 是时时想着灭除众生无量的 苦恼。

诸佛菩萨在度化众生过程 中，为了令众生出离苦海，常 作众生的不请之友，以众生 之苦为己苦，生起哀伤之心， 愿代众生承受无量诸苦。这 种精神体现了诸佛菩萨发大 慈心救度众生的悲愿，以及 观一切众生与己身同体，而 生起拔苦与乐、平等绝对的 悲心。

徐惠娟

人自从出生的那一刻开 始，身上便被标注了许 多有意义的词汇。这也成为 了支撑我们人生的信念，好 比母亲、父亲、兄弟姐妹、每 一个特殊的日子、第一次拥 有的东西等。如果没有这些 具有意义的人事物，人活着 似乎就失去了意义。

有些时候，这些标签似乎也 成了人痛苦的来源。母亲节 的意义在于母亲尚在，一旦

母亲离世，就成了追忆的日 子；情人节之所以美好，是因 为成双成对，对形单影只的 人而言只是热闹中的孤寂； 逢年过节有人能与亲人团 聚，也有在外漂泊与亲友分 别的人，甚至从小就六亲缘 薄之人等。于是，这些具意 的日子也变成了部分人的痛 楚。

佛经里有观空的经典，告诉 我们"一切如梦幻泡影"，实

许多事物具了意，导致自己 痛苦不堪。

那具意就不重要吗？当然重 要的，地藏菩萨因为想要超 度母亲，于是发了大愿成就 自己;我们娑婆世界的本师 释迦牟尼佛，更是救度了父 母亲与兄弟。佛菩萨将世间 的情谊以更深刻的方式去实 践。我们在节日里会吃一顿 饭，送一份小礼物，这些具 意的举动，其实只是当下的 快乐。修行人则能够通过修 行，希望亲人眷属生生世世 得到安乐。 意 的

具 人

生

人生这部大电影里， 演员也在演，观众也 在看，却总因为个人 的颠倒、妄想与执 着，将电影里的许多 事物具了意，导致自 己痛苦不堪。

所以，真正具意的人生并不 是一场场饭局或一次次温情 的相聚，而是寻求解脱的人 生。佛经里记录了佛陀许多 充满智慧的话语，都在一一 教导世人如何获得有意义的 人生。

自己给人事物下的定义，相 对起宇宙时间而言，我们宛 如尘埃一般。

所以世俗的具意真正能够留 下些什么？古代的许多孤坟 如今已经无人祭拜，不知道 是谁，或许曾经修葺得金碧 辉煌，后人们每一年都前去 悼念。再后来经过了战乱与 后人离散，变成了无人问津 的一抔黄土。曾经具意的事 情也变得毫无意义了。孤坟 里的魂或许还在苦苦守候， 得不到真正解脱。

于是，在接触佛法，认识佛法 后，这条具意的路才变得清 晰和明了，那就是走在真实 的解脱道路上。而解脱道是 通过长时间修行的，有的人 这一生无比顺遂，有的人则 多生累难。无论因缘如何， 至少现在，是不能蹉跎光阴 的。明了人生的一切是泡沫， 是露珠，虽美，却转瞬即逝。 以随缘心、随喜心、自在的 心才具备真正的意义，就世 俗而言，修行也令人能够更 好地处理家庭、亲人与朋友 的关系。这不是一份更为皆 大欢喜的礼物吗？它更是一 席充满着法露甘味的筵席。 以此来庆祝每一个具有意义 的日子，也为这一生画上一个 具意的句号。

明慧 实在在指出了人生的真相。

这样的观念与我们真实触 碰及看到的人生其实并不矛 盾。世间虽是虚妄的，却也是 真实的。好像一部播放的电 影，情节是虚拟的，但却有各 种演员真正的演出，台下亦 有观众在观赏，体悟着整部 戏的悲欢离合。人生这部大 电影里，演员也在演，观众 也在看，却总因为个人的颠 倒、妄想与执着，将电影里的

在历史的长河里，如果用宇 宙的时间观来看，我们人类 所存在的时间是短暂得可怜 的。由于我们给予自我太多 的意义了，所以短短几十年 的生命就以为是漫长的，人 与人之间的各种关系是难以 割舍的，一切努力经营得来 的身外之物是珍贵的。这种 漫长与珍视就像等待一个人 的时候，一分钟犹如一个小 时。那些自身的感觉终究是

晚 餐后，人群开始聚集在 惠光院办公室外，准备 参加寺院主办的活动——夜 游奥之院。奥之院位于高野 山，日本和歌山县，它是日本 佛教弘法大师，空海大师的 陵寝，日本人心目中神圣之 地。由惠光院法师带领，我 们恭敬地在一之桥前鞠躬， 踏上桥走进奥之院圣地。沿 着参拜道路，我们经过许多 墓石。这里是日本最大的墓 地，规模为世界少见的大坟 园，有超过20万墓碑。葬于 此处的有历代高僧、战国时 代诸侯、武将、名人、大企业 家以及庶民。此时除了我们 手提的小灯笼发出的微光， 周围一片黑暗。如今已是秋 季，气温接近摄氏零度。平时 怕冷的我却觉得还好，丝毫 无阴森感，反而感觉格外谧 静。我想，已故者能够与他们 敬仰的空海大师同处于此， 心里必定得到安慰。

一路上，除了介绍奥之院的 特别景点，带领法师也为我 们讲述空海大师以及高野山 的历史。空海大师在日本宗 教史上享有重要地位。大师 于804年唐朝时期到中国 求法，回日本后开创日本密 教真言宗，教学足迹遍布日 本。816年，大师在高野山建 立了寺院群，山上有超过100 间寺院，是真言宗的核心。

从一之桥到御庙约2公里。在 御庙桥前，带领法师提醒我 思 维 死

们以恭敬心参拜，过了桥不 允许拍照。日本佛教徒相信 空海大师在1200年前并没 有圆寂，至今仍在此入定。 法师在大师陵前诵读《心 经》。参拜完御庙已将近深 夜，带着平静的心情，我们各 自回留宿的寺院。

日游奥之院 次日早晨，我独自来到奥之 院，昨夜过于暗，看不到的景 色就留给白天。白天游奥之 院是另一番体验，虽然不失 庄严，但感觉更有生气，从一 之桥入口处开始，便可见参 拜道路两旁茂密的杉树。院 内的杉树多达1300棵，其 中有高过50米，树龄600年 的老树。

在这片杉林中，聚集了横跨 几百年的墓碑，较古老的已 长满青苔，似乎不再有后人 扫墓。虽然不同年代的墓碑 设计各异，但普遍能看到平 安时代（8世纪末至12世纪 末）引进日本坟墓的五轮塔。 在密教中，五轮塔是法界的 象征，由五块不同形状的石 头叠起，代表着地、水、火、 风、空，也象征人的头、面、 胸、腹与足。

漫步于参拜道，时不时会遇 到前来朝圣的出家僧团以及 身穿白色衣裳，拿着木杖的 信徒。虔诚的信徒跟随空海 大师的足迹，于遍布日本四 岛的88座道场朝圣。

此次到访奥之院可说是大开 眼界，感觉日本人似乎不像 华人那么忌讳死亡，这或许 是因这里是空海大师的陵寝 并庇护的地方，是日本佛教 圣地。

念死无常

其实忌讳死亡是华人民间思 想，而非佛教信仰。佛教正视 死亡，最基本的教诲四圣谛中 的第一圣谛——苦，八苦之一 便是死。在佛陀时代，佛陀会 带领弟子在坟地修行静坐， 提醒修学者无常、死亡以及 减少对肉身的欲望；早期，出 家人穿的袈裟是用裹尸布重 染而成。由此可见 ，佛教对死 亡、坟地并无忌讳。虽然这些 习俗今日已不存在，但佛教思 想对于死亡的态度不变。

苦是真谛， 死是苦，

但也是精进修学 的动力，提醒我们 了脱生死的必要。

印光大师在他的念佛堂内写 了一个很大的“死”字，下面 有一行小字：“学道之人，念 念不忘此字，则道业自成。” 从印光大师教导居士们的书 信中，也可见大师多次提醒 居士们，保持随时将死的心 态，以摄心念佛。在《印光 大师文钞复邓伯诚居士书信 二》中，大师勉励居士：“不 能专，要他专。不能念，要他 念。不能一心，要他一心等。

念佛亦无奇特奥妙法则，但 将一个死字，贴到额头上， 挂到眉毛上。”另外，在回复 某宁波居士书中，大师说： “今幸得此大丈夫身，又闻 最难闻之净土法门。敢将有 限光阴，为声色货利消耗殆 尽，令其仍旧虚生浪死，仍复 沉沦六道，求出无期者乎？ 直须将一个‘死’字（此字好 得很），挂到额颅上。凡不宜 贪恋之境现前，则知此吾之

镬汤炉炭也，则断不至如飞 蛾赴火，自取烧身矣。凡分所 应为之事，则知此吾之出苦 慈航也，则断不至当仁固让， 见义不为矣。如是则尘境即 可作入道之缘，岂必屏绝尘 缘，方堪修道乎？”

关乎念佛须及时，学佛亦是。 我们或许对诸如此类的说辞 不陌生：“等我退休后再念 佛”、“最近很忙，以后再参 加这个佛学班”。总以为自己 还年轻，时间还很多，忘了 “黄泉路上无老少，孤坟多 是少年人”。

佛陀未出家前，父亲净饭王 为了避免悉达多太子出家的 预言成真，竭尽所能不让他 接触任何人间苦，王宫里聚 集了所有净饭王能想向的人 间美好，更无老人、病人。若 人间真无苦，诸乐永恒，悉达 多太子也不会出家，人们也 无须了脱生死。苦是真谛， 死是苦，但也是精进修学的 动力，提醒我们了脱生死的 必要。难怪印光大师说：此 (‘死’）字好得很。

净璇

佛教主张“不为自己求安 乐，但愿众生得离苦” 的慈悲济世思想。佛教的 “慈悲喜舍”思想告诉我们， 作为学佛之人，应当悲悯众 生的痛苦，尽自己的能力救 度众生出离苦海。

四无量心中，慈是第一位。 慈是主动去关爱或怜悯他 人，使他们活得快乐。佛门 常说：“无缘大慈，同体大 悲”。慈是一种至高无上发自 内心的情怀，与世间的爱不 同，完全超越世间的一切烦 恼。具有慈心的人，希望一 切众生都快乐，还要脚踏实 地去帮助他们。

悲是拔苦，拔除一切众生的 痛苦。佛经上常说苦海众生 常被各种痛苦烦恼所缠绕， 不得自由。因此，诸佛菩萨常

常发大慈大悲之心，希望救 拔众生出离苦海。这种悲心 不仅是对众生怜悯与关怀， 更是以行动来救拔处于痛苦 中的众生。

在现代社会，很多寺院通过 多种渠道筹集资金来建立形 式多样的慈善机构，比如建 立慈善基金会，扶贫助学，设 立孤儿院与养老机构，举办 义学等。

对人物质方面的帮助是慈悲 济世的表现；遇到老病之人， 给予关照与呵护也是一种慈 悲。当别人的情绪十分悲观 时，若能给予温暖的话语， 使人从悲观的情绪中解脱出 来，重新生起生活的信心，也 是一种慈悲。凡是能帮助人 们远离或减少痛苦的事业， 都可以积极地去做。通过这

的现代意义

样的行为，不仅能使人感受 到学佛人的慈悲和关爱，而且 也会更加尊崇佛教。

喜，即欢喜、随喜、恭敬、赞 叹，就是随喜他人的成就与 福德。随喜之心可以帮助我 们去除对他人的嫉妒与不 满。在我们周围常有很多人

在长相、才能、学识等方面胜 于我们。对于这些胜于我们 的人，有的人不是为他们优 于自己而高兴赞叹；相反的， 他们对人存有妒忌之心，甚 至会想方设法加害别人，以 消除自己的嫉妒。而喜无量 心就是让我们因众生能够离 苦得乐，顿生一种无限喜悦 的心情。佛教的喜是冤亲平 等的欢喜，即便是冤家对头， 如果有欢乐的事，也同样表 示赞叹欢喜。

慈悲喜舍

不仅是诸佛菩萨 化导众生时具有的 四种心，也是一个 修行者应当具备的 基本素养。

心怀喜无量心的人，当看见别 人做善事，会随喜赞叹；不但 使做善事的人心生欢喜，自己 也获随喜功德的利益。看见 有人学习佛法，要随喜恭敬。 学佛将来必定成佛，可以脱 离轮回，免除生老病死之苦， 这是人生一件最大的要事， 最应该赞叹随喜。我们看到 任何人得到快乐，要时时随 喜，保持一种愉悦的心情。

在现实生活中，为了让人欢 喜，或者为别人取得成就 而欢喜，就应当对人说温和 柔软、欢喜赞叹的话语。谚 云：“好言一句三冬暖”。菩 萨依众生之根性，善言慰喻， 使其充满信心与欢喜，藉由 爱语与众生结善缘，再进一 步使其欢喜接受佛法，信受 奉行，成就普度众生的目的。 作为修行人，在与人相处时， 若能让众生因为有你而心生

欢喜，我们自然能够在人的 心中有良好的形象。

舍是平等心，舍弃我执我慢， 等视自他的平等心，及舍弃 财物等的布施心，舍弃自心 过度的爱憎及烦恼的平等 心。舍，是没有执着、没有厌 恶而平等地对待他人及任何 事情的心境。平等的态度是 其特相，可以帮助我们去除 偏爱和执着。我们对一切人、 事、物不起憎爱执着，做了好 事不记在心里是舍；做了不 如法的事，忏悔以后不再放 在心里是舍；布施时不执着 功德，三轮体空是舍。把慈 悲喜舍的功德通通舍掉，不 执着，才是真舍。对众生没有 贪嗔痴的心，平等对待，就是 于诸众生，心住平等舍。

舍能使人远离贪心。作为一 种乐善好施的行为，舍从表面 看是自己的财物受到了损失， 但是你却不仅为自己求得了 功德，而且还会受到受施者 的尊重与感激，使你感觉到 心灵的富足，有时还能使你 得到意想不到的美好回报。

慈悲喜舍不仅是诸佛菩萨化 导众生时具有的四种心，也是 一个修行者应当具备的基本 素养。如果我们都具有这四 种心，不仅能够悲悯他人的 痛苦与不幸，也能够为他人取 得的荣誉而欢喜。同时，我们 还能够尽己所能解决别人的 困难，让人过得欢喜幸福。

如愿

谓 回 向 何

《华严经》提到：“四生九 有，同登华藏玄门；八难三 途，共入毗卢性海。”回向对 佛教徒而言并不陌生，何以 见得？佛弟子平日无论是读 经、持咒、念佛、礼忏或是做 一切善事，圆满功德时，都 要发愿回向，念一首“愿以 此功德，普及与一切，我等 与众生，皆共成佛道”等偈 子，其意在把自己所修的善 行和成佛的愿心汇集起来， 成为圆满有力、广大利他的 无量功德。

回向的意义可说是扩充自己的 心理观念，扩大所做的功德， 即是以自己所修之善行，趣向 于事理、因果、自他等三处。

第一、回事向理：是以自己所 修的善事，向于法界真如的 实际。诸法的事相是千差万 别，生灭无常的，然而诸法 的理性却是真如实际，不生 不灭的。这是因为众生的无 明妄动，从真如性海中幻起 业惑的波澜，枉受苦海的沉 沦，尘劳缠扰。所以普贤十 大愿王中教导我们要发起礼 敬诸佛，以至恒顺众生各愿， 作诸功德，就是为了让我们 息妄归真，期望回到不生不 灭的实际理地，所以叫做回 事向理。

佛法说：“三界唯心，万法唯 识。”只要心识一扩大，功德 也会随之扩大。我们修清净 功德也是如此，平日做的功 德零零散散，经过回向，普 遍一味，同成圆种。同时真 如的理性，是普遍平等的，自 己所做事相上的善德，基于 回向的意念而契合于理性，

其功德自然也扩充其量，普 遍广大起来，遍虚空界， 无有穷尽。

第二、回因向果：即以自所修 的善行，趣向于成就无上菩 提。因是净因，果称觉果。修 习九愿是净因，回向菩提是 觉果。所修的善因，必须发 愿集中回向，才能汇归觉海 的妙果。

普为一切众生 求大福慧，普为一切 众生求大解脱，将自 己的功德回向他人， 使人人都能得到 佛法的利益，以佛法 得度生死。

我们学佛目的是为了成佛， 成佛的条件是要“福”“慧” 具足。所谓福慧庄严，福报 有“有为福”和“无为福”之 分，慧亦有“有漏慧”和“无 漏慧”之别。有为福、有漏 慧，都是人天福报，未曾究 竟，福力一衰，仍要退堕，所 谓“天上五衰相现，人间四 大皆空”，不是永久实在的。

向。故愿以此功德，令一切 众生皆除有漏之业因，同超 菩提之觉果。

第三、回自向他：即以自所修 之善，趣向于法界众生。自是 我们本身，他指一切众生。把 自己平生所修的善行，所做 的功德，不据为己有，拿出来 和大众分享为善的喜悦，所 以做善事时就要回自向他。 佛门中有句话说：“未成佛果 时，先结众生缘”，菩萨名为 菩提萨埵，意为觉有情，故当 菩萨学佛时必先发心度人， 否则若为自利，只能自度，不 能度人，这便失去佛法积极 的妙用，不能完成佛界的功 德庄严。

这是因为菩萨能于佛理中如 实观察，如理思惟，了知诸法 缘起性空，以空为性，广大无 碍，平等普徧，心无所住，把 自己所修的功德，不为自己 求得人天福果的安乐，要普 皆回向，为一切众生求无量 福慧的解脱自在，即造成自 己成佛作祖的伟大胜因。所 以学佛人需要普为一切众生 求大福慧，普为一切众生求 大解脱，必须将自己的功德， 回向他人，使人人都能够得 到佛法的利益，以佛法得度 生死。

因修有为福、有漏慧的人，心 境未空，对于所做的善事， 心里还是有所求，故所得的 福慧，也是有限量的。以有限 量的福慧，自然难致成佛， 殊不知无为福、无漏慧，才 是彻底超脱生死轮回，亲近 诸佛国土的资本。佛是圆满 诸善功德、具足广大福慧的 圣人，因此我们需要修习无 为、无漏的福慧，才能成就 佛果。因此回向，不但为自己 个人回向，亦为一切众生回 恒广

学佛的人必须要有广大的心 量，才能增长广大自己的道 业，而成广大的功德。因此 回向的心理概念，在修学佛 法中，是极被重视的。

选择希望 有兄弟俩一起外出经商，在 半途遭遇了恶人，两人身上 的钱财被洗劫一空。前程灰 暗，归途遥遥，兄弟俩人绝 望至极。

有一个好心人就指点他俩到 大佛寺去，找智禅法师寻求 帮助。两人来到大佛寺，跪拜 在智禅法师面前，诉说了遭 遇恶人抢劫之事。

法师问：“你俩一定很绝望 吧！”他俩点了点头。法师又 问：“被抢劫去的钱物能自行 回来吗?”他俩摇了摇头。

法师开导说：“你们眼前只有 两条路可以选择，一条是绝 望，另一条是希望。如果你 俩选择前者，那么恶人抢夺 去不仅仅是你们的钱物，还 有精神，那样失去的代价就 更大了；如果你们选择后者， 那么恶人抢去的只是一点财 物，只要心里存有希望，一切 都可以重来的。”

之后，法师知道俩人会木匠 手艺，便留他俩在寺里修缮 那些陈旧的木龛和门窗。

数日后，法师送给他俩回家 的路费，俩人感激万分。法 师却静然说：“这是你俩应得 的报酬，不是吗?只要选择了 希望，就一定有路可走。”

一个人无论遭遇什么样的不 幸与挫折，脚底下都是有两 条路可以选择的：一条是绝 望，一条是希望。只要我们 选择希望，就一定会有路可 走。

修佛 一人到深山中的寺庙找禅师 求佛问道。

禅师问：“你来这里干什么 呢？”

求道者：“我是来修佛的。”

禅师：“佛没坏，不用修，要 修先修自己吧！”

无论是修佛、拜佛、念佛或 学佛修道，都不是要我们向 外去求，而是要返闻闻自性， 向自己的内心去求去修。

一只缺角的杯子 有一天，徒弟问禅师：“世上 真有完人吗?”

禅师笑而不答，随后从身旁 的桌上端起一只茶杯，递给 弟子，反问道：“你看这只杯 子与其它的有何不同?”

弟子仔细端详了一阵儿，答 道：“这只杯子缺了一角。” 禅师解释道：“其实，除了 那微末的一角之外，整个杯 口不都是圆的吗?每个人都 有缺点，若不去计较缺点， 那么这个人就是很好的人 了……”

人非圣贤，孰能无过呢?正如 禅师所释，每个人不都是一只 缺角的杯子吗?与人相处，重 要得是懂得如何用欣赏的眼 光去接受别人的优点，而不是 一味地去揭发别人的短处。

只有这样，我们才会从别人 的眼睛里赢来更大的尊重。

善缘

/ 磐陀钟磬

自

我，大家似乎都非常熟 悉。我们每个人都是生 活在强烈的自我意识中，一 生都在为所谓的“我”而奔 忙。为了我的事业、我的家 庭、我的儿女、我的名誉地 位、我的财富……我们所关 注的一切，都是围绕着自我 这个中心。在我们每个人的 心中：“我”，有着神圣的地 位，有着至高无上的权力。

我执，使人与人之间产生严 重的隔阂；我执，是造成人 类不平等的根源；我执，又引 发人生的种种烦恼；我执， 还是社会犯罪的祸根。我们 每天何止百次千次说到“我”。

然而，究竟什么是真正的 “我”呢?在生活中，我们有 身外之物，有身内之物。身外 之物，包括我们的事业、名 誉、地位，包括我们的房子、 汽车，还包括我们的妻子、儿 女、朋友，以及诸如此类的 一切。我们时常将它们作为 生活的尺度和成功的标准， 将它们和“我”混淆在一起， 不分彼此。

在生活中我们可以发现这样 的例子：若事业成功，似乎就 高人一等，而职业低贱，又会 自惭形秽；若家资巨万，便觉 得趾高气扬，而身无分文，又 会无脸见人……事实上，这 些东西只是暂时地为“我”

自

我 回 归 的

所拥有，都逃脱不了无常的 规律。我们的名誉地位，无 法永远保有；我们的房子、汽 车，随时都会更换主人；即 便是我们的妻子儿女，也可 能在聚散离合中变换相互的 关系。由此可知，这些身外之 物并不能代表真正的“我”， 我们只是出于执著，才将它 们当成是“我”的一部分。

那么，我们的身内之物，我们 的生命体总该是我的吧?通 常，每个人最关心的就是自 己。我们为他人付出一些劳 动，就会计较报酬、计较得 失。可我们一生几十年的光 阴，都在为自己的色身服务， 忙他的衣食、忙他的成长，却 无怨无悔。这样看来，色身 似乎理所当然地代表着真正

的“我”了。可我们再分析一 下，就会发现，我们的色身 也不过是四大的假合。现在 医学发达，人体的每个器官 都可以像机器零件一样随时 更换。

而且，我们的色身每 天都处在不断的新陈代谢之 中，从婴儿到少年、成年，时 时刻刻都在成长，然后开始 逐渐地衰老、败坏，又有哪一

刻不在变化中？色身就像住 房，只供我们暂时住一住，我 们无法永远拥有它，更无法 让它永不败坏。生命只在呼 吸间，可见色身也不能代表 真正的“我”。

再来看一下我们的精神活 动。我们的精神领域是一 个错综复杂的世界。在我们

色身成长的岁月里，我们的 精神领域也在不断地得到充 实。就我自己的人生经验来 说，我的观念、我的知识，离 不开小时候父母的教育，上 学后老师的教育，以及走上 弘法道路后社会所给予的影 响。我现在所想的、所说的， 都是长期以来一点一滴慢慢 形成的。尽管，我们每天都 会不断地表述：“我的想法！ 我的看法！”不时地发表一 些高论。但在我们人生的每 个阶段，观念并不是一成不 变的，而是随着阅历的丰富， 随着知识的增长，不断地发 生改变。尽管，我们每天都 会不断地强调：我喜欢，我 讨厌；我快乐，我痛苦……我 喜欢的时候，对方的缺点也 是优点；我讨厌的时候，对 方的优点也成了缺点。我快 乐的时候，浑身的每个细胞 都在欢喜踊跃；我痛苦的时 候，日月星辰也显得暗淡无 光。痛苦时的我，无法想象 快乐时的我；快乐时的我， 同样无法想象痛苦时的我。

那么，究竟是痛苦时的“我” 代表着真正的“我”，还是快 乐时的“我”代表着真正的 “我”呢?

“我”究竟是什么?从以上的 分析中，我们可以了解到，所 谓的“我”其实是由许多非 我的东西组成。而这些非我 的东西，哪一样都不能代表 着真正的“我”。如果我们把 它们当成“我”的话，人生就 会充满烦恼。

我们要以缘起的智慧来观照 人生，要充分地认识到世间 的一切都是无常变幻的。无 论是财富、家庭、事业，还是 我们的生命，我们都不能永 远拥有，更不能将它们当作 是真正的“我”。如果我们可 以认识到这一点，就能够减 少对世间万物的执著，让我 们的心从物欲中解脱出来， 从自我中解脱出来，再也不 为它们所左右，从而保有心 态的超然，保有人格的独立。

如果我们能够 通达无我的真理， 就能更正确地认识自 己生命，不再盲目地 执著身内或身外 之物的“我”

我们也要以缘起的智慧来观 照心念，我们的思维中有种 种不同的想法和情绪。有人 说世道险恶，但我觉得人心 更险恶。当我说到人心的时 候，大家想到的可能只是他 人的心，但我指的却是我们 每个人自己的心。在我们每 个人的心中，都有无数的陷 阱：贪婪的陷阱、嗔恚的陷 阱、自私的陷阱、怀疑的陷 阱、骄傲的陷阱、嫉妒的陷 阱、欲望的陷阱、愚痴的陷 阱以及不良嗜好的陷阱等。 如果没有智慧的观照，我们 的心就会时常掉入这些陷阱 中，让贪婪、嗔恚、猜疑、骄 傲、嫉妒和欲望支配着我们

如果我们能够通达无我的真 理，就能更正确地认识自己 的生命，不再盲目地执著身 内或身外之物的“我”，不再 被世间的无常变化所困扰。 就能够更好地把握自己的心 念，对每种想法的产生，都能 清清楚楚；对每种情绪的出 现，都能明明白白，就不会心 甘情愿地做它们的奴隶。

如果我们能够通达无我的真 理，才有可能开发出我们本 自具足的智慧，寻找到我们 本自具足的佛性。

自我的回归，就是让我们回 归到生命的本来!

济群法师 的生命。如果没有智慧的观 照，我们的心就会时常沉迷 在这些陷阱中而不自知，把 眼前的一点私利当作生活的 全部，被当下的一点情绪主 宰我们的心灵。如果没有智 慧的观照，我们就会缺乏辨 别真相的能力，就不能透过 现象看到事物的本质，把这 些原本非我的东西，当成是 我，造成无尽的人生的烦恼 和痛苦。

寺院活动

大悲忏法会

5月5日 | 6月3日 | 7月2日 | 8月1日 及30日 (每逢农历廿七日) 上午10时至11时30分

地点: 大悲殿

线上念诵释迦牟尼佛圣号

5月8日至6月5日 (农历四月初一至四月廿九) 诚心念诵“南无本师释迦牟尼佛"

浴佛

5月11日 (农历四月初四) 早上6时至下午2时

5月21 日 (农历四月十四) 下午6时 至

5月22日 (农历四月十五) 下午5时

地点: 大雄宝殿, 大悲殿, 般若禅堂

卫塞佛光普照吉祥灯

5月15日至5月23日 (农历四月初八至四月十六)

地点: 大悲殿与光明殿

费用: 每盏 $50 挂于大悲殿 (个人/合家)

每盏 $338 挂于光明殿 (公司宝号/合家)

传灯与许愿仪式

5月18日 (农历四月十一)

下午6时至晚上9时

地点: 大悲殿

素食慈善义卖会

5月21日 | 下午3时至晚上11时 5月22日 | 上午9时至下午4时 (农历四月十四至十五)

地点: 长廊, 光明殿, 净土堂前

三步一拜

5月21日 下午6时至 5月22日 上午7时30分 (农历四月十四至十五)

卫塞亲子活动

5月22日 (农历四月十五)

上午10时至下午4时

地点: 无相殿, 宏船老和尚纪念堂 | 三楼

卫塞节庆典 — 礼拜千佛法会

5月22日 (农历四月十五)

上午8时30分至下午4时

地点: 大悲殿

寺院导览

5月26日 | 6月30日 | 7月28日 | 8月25日

上午9时30分至11时30分

思源轩导览

5月26日｜6月30日｜7月28日｜

8月25日

下午1时至2时

线上念诵修持六字真言

7月6日至8月1日

(农历六月初一至六月廿七)

诚心念诵 “唵嘛呢叭咪吽”

佛教礼仪班 — 中文 (有待确定)

7月20日(农历六月十五)

上午9时至11时

地点: 聚缘坊

三皈五戒预备班 — 中文 (有待确定)

7月20日 (农历六月十五)

下午1时至3时

地点: 聚缘坊

授三皈五戒典礼 (有待确定)

7月21日 (农历六月十六)

下午1时至3时

地点: 无相殿

观世音菩萨成道日法会

7月24日 (农历六月十九)

上午10时至11时

地点: 大悲殿

地藏追思报恩法会

8月4日至12日 (农历七月初一至七月初九)

晚上8时至9时30分

地点: 大悲殿

线上念诵地藏菩萨圣号

8月4日至9月2日

(农历七月初一至三十)

诚心念诵“南无地藏王菩萨"

国庆日祈福法会 — 礼诵慈悲三昧水忏

8月9日 (农历七月初六) 上午8时至下午11时30分

地点: 大悲殿

盂兰盆节超度法会 8月18日 (农历七月十五)

上午8时20分至晚上9时15分

地点: 无相殿

寺院生活体验 (3至14天)

请浏览 kmspks.org 查看活动内容。

短期静修 (1个月至1年)

请浏览 kmspks.org 查看活动内容。

禅学入门

Ajahn Dton 三日禅修营

5月30日至6月1日

费用: $75

地点: 般若禅堂

舒心·正念·静坐班 · 4月17日至6月26日 (每逢星期三)

晚上7时45分至9时15分 · 4月19日至6月7日 (每逢星期五)

晚上7时45分至9时15分 · 4月21日至6月9日 (每逢星期日)

下午2时至3时30分

费用: $30 (6堂课)

地点: 般若禅堂 普觉中文佛学班 晚上7时30分至9时 地点: 宏船老和尚纪念堂 | 一楼课室

佛学课程

费用: $110 (每学年)

请浏览 kmspks.org/dharma 查看详细课程内容。

报名方式 欢迎游览 kmspks.org kmspks.org/activities/

接待处 9am 4pm ( 午休 : 11.30am 12.30pm )

普觉坊 11.30am 6pm (Bras Basah Complex #03-39)

第二学年

学期一: 2月27日至5月14日

学期二: 5月28日至7月30日

学期三: 9月10日至11月12日

*每逢星期二，每学期共10堂课

佛经解读

晚上7时30分至9时

地点: 宏船老和尚纪念堂 | 一楼课室

费用: $35 (每单元)

请浏览 kmspks.org/dharma

查看详细课程内容。

阿弥陀经: 5月13日至7月29日

心经: 9月2日至11月4日

*每逢星期一，每单元10堂课

《成佛之道》

下午2时至4时

地点: 宏船老和尚纪念堂 | 一楼课室

费用: $110 (全章课程)

第一章至第四章 (15堂课)

3月10日至7月7日

第五章 (10堂课)

9月8日至11月10日

*每逢星期天

初级梵呗班 (1)

5月13日至7月29日 (每逢星期一)

晚上7时30分至9时

地点: 宏船老和尚纪念堂 | 三楼课室

费用: $35 (10堂课)

社区活动

社区活动 

弟子规课程 (第一系列)

2月25日至5月12日 (每逢星期天)

上午9时30分至11时30分

地点: 万佛宝塔

费用: 每人$20 (包括课本与讲义)

捐血活动

5月5日 ｜ 8月25日 上午9时至下午3时

地点: 无相殿

联络: 新加坡红十字会 redcross.sg

电话: 6220 0183

食物援助计划

每月一次 (星期天)

上午8时30分至11时30分

心灵起航: 中小学生社区补习班

3月至11月 (每周一次，每堂课两小时) *申请将经过资格审核与批准。

心悦康龄 

天天康龄 (第十二届)

6月5日至9月11日 (每逢星期三)

上午9时至11时40分

地点: 宏船老和尚纪念堂｜三楼课室

大家一起来动一动

3月至5月 (每逢星期一)

上午9时30分至10时30分

地点: 宏船老和尚纪念堂｜三楼课室

辅导关怀 

辅导与社会服务

每逢星期二至星期日 (公共假日除外)

上午9时至下午4时

地点: 宏船老和尚纪念堂 (所有辅导咨询者，请以电话或电邮方 式进行预约，严禁无预约到访。)

普觉坊活动

普觉坊书法班 — 楷书

4月25日至6月27日 (每逢星期四)

下午3时至5时

晚上7时15分至9时15分

费用: $165 (10堂课)

线上课程 安宁的教育【生命的告别】 5月5日

上午10时至下午5时30分

费用: $70

消化系统健康和膳食计划 — 实体营养课

5月26日

下午2时至5时

费用: $45

线上课程 乐龄基础佛学班 5月16日 下午2时至3时30分 免费，欢迎随喜乐捐

郑振煌教授线上课程 — 十二緣起 6月7日，14日，21日，28日 晚上7时30分至9时 费用: $50 (4堂课)

环境保护

修福轩 星期一至星期天 上午10时至下午3时 地点：斋堂外 义卖站 5月5日，21日，22日 6月3日 ｜ 7月2日 8月1日，8日，30日 上午9时至中午1时30分 地点： 宏船老和尚纪念堂｜二楼 修福站 — 环保物品回收 上午9时至下午4时 地点：宏船老和尚纪念堂 | 一楼 回收物品： 金属 / 衣服和背包/ 铝罐 纸张 (书籍，报纸，杂志，纸皮)

更多法会与活动 详情欢迎联系

6849 5326 | sed@kmspks.org

6849 5346 | meditationhall@kmspks.org

6849 5345 | ded@kmspks.org 6849 5300 | gratitude@kmspks.org

6849 5359 / 6849 5317 | community@kmspks.org

6849 5339 | joyousheart@kmspks.org

6849 5351 | counselling@kmspks.org 6336 5067 | awarenesshub@kmspks.org

/ CALENDAR

MONASTERY EVENTS

Lunar 27th Great Compassion Repentance Puja

5 May | 3 Jun | 2 Jul | 1, 30 Aug

10am to 11:30am

Venue: Hall of Great Compassion

Online Pledge of Namo Shakyamuni Buddha’s Name Chant

8 May to 5 Jun

Recite the sacred chant of “Na Mo Ben Shi Shi Jia Mo Ni Fo”

Bathing of Prince Siddhartha

11 May 6am to 2pm |

21 May 6pm to 22 May 5pm

Venue: Hall of Great Strength Hall of Great Compassion Prajna Meditation Hall

Vesak Auspicious Lanterns

15 May to 23 May

Venue: Hall of Great Compassion & Hall of Universal Brightness

Fee: $50 at HOGC (Individual / Family)

$338 at HOUB (Family / Company)

Light Transference & Aspiration-Making Ceremony

18 May | 7pm to 10pm

Venue: Hall of Great Compassion

Vegetarian Food Fair & Charity Booth

21 May | 3pm to 11pm

22 May | 9am to 4pm

Venue: Long Corridor, Hall of Universal Brightness & in front of Hall of Pureland

Three Steps, One Bow Ceremony

21 May 6pm to 22 May 7:30am Visit kmspks.org for ticket distribution details.

Vesak Family Event

22 May | 10am to 4pm

Venue: Hall of No Form

Ven. Hong Choon Memorial Hall, Level 3

Vesak Day — Thousand Buddhas Repentance Puja

22 May | 8:30am to 4pm

Venue: Hall of Great Compassion

Temple Guided Tour

26 May | 30 Jun | 28 Jul | 25 Aug

9:30am to 11:30am

Museum Tour

26 May | 30 Jun | 28 Jul | 25 Aug 1pm to 2pm

Online Pledge of the Six-syllabled Sanskrit Mantra

6 Jul to 1 Aug

Recite the sacred chant of “Om Mani Padme Hum”

Buddhist Etiquette Class — Mandarin (TBC)

20 Jul | 9am to 11am

Venue: Ju Yuan Fang

3 Refuge 5 Precepts Preparatory

Class — Mandarin (TBC)

20 Jul | 1pm to 3pm

Venue: Ju Yuan Fang

3 Refuge 5 Precepts Ceremony (TBC)

21 Jul | 1pm to 3pm

Venue: Hall of No Form

Enlightenment Day of Avalokiteshvara Bodhisattva —

The Great Compassion Puja

24 Jul | 10am to 11am

Venue: Hall of Great Compassion

Ksitigrabha Bodhisattva Prayer

4 Aug to 12 Aug

8pm to 9:30pm

Venue: Hall of Great Compassion

Online Pledge of Ksitigrabha Bodhisattva’s Name Chant

4 Aug to 2 Sep

Recite the sacred chant of “Na Mo Di Zang Wang Pu Sa”

National Day Puja

9 Aug | 8am to 11:30am

Venue: Hall of Great Compassion

Ullambana Festival Puja

18 Aug | 8:20am to 9:15pm

Venue: Hall of No Form

Temple Stay (3 to 14 days)

Please visit kmspks.org for more information.

Short-term Retreat (1 month to a year)

Please visit kmspks.org for more information.

MEDITATION

Three-day Stay-out Mindfulness

Retreat with Ajahn Dton

30 May to 1 Jun

Fee: $75

Venue: Prajna Meditation Hall

Relaxation & Mindfulness

Meditation

· 17 Apr to 26 Jun (Every Wednesday)

7:45pm to 9:15pm

· 19 Apr to 7 Jun (Every Friday) 7:45pm to 9:1 5pm

· 21 Apr to 9 Jun (Every Sunday) 2pm to 3:30pm

Fee: $30 per pax for 6 lessons

Venue: Prajna Meditation Hall

Mindfulness Dhamma Talk — Guidance of Mindfulness Practice

1 Jun | 7pm to 9pm

Venue: Venerable Hong Choon

Memorial Hall, Level 1 Classroom

DHARMA CLASSES

2024 English Buddhism Course (Year 1 to 3)

7:30pm to 9pm

Venue: Ven. Hong Choon Memorial Hall, Level 1 Classroom

Fee: $110 (per one-year)

Please visit kmspks.org/dharma for detailed courses information.

Year 1

Term I: 28 Feb to 29 May (9 Lessons)

Term II: 5 Jun to 31 Jul (9 Lessons)

Term III: 4 Sep to 6 Nov (10 Lessons)

*every Wednesday

Year 2

Term I: 29 Feb to 16 May (10 Lessons)

Term II: 23 May to 1 Aug (10 Lessons)

Term III: 5 Sep to 21 Nov (10 Lessons)

*every Thursday

Year 3

Term I: 27 Feb to 14 May (10 Lessons)

Term II: 28 May to 30 Jul (10 Lessons)

Term III: 10 Sep to 12 Nov (10 Lessons)

*every Tuesday

REGISTRATION Online kmspks.org kmspks.org/activities/

KMSPKS Reception Office 9am to 4pm (Lunch break: 11.30am to 12.30pm)

Awareness Hub 11.30am to 6pm (Bras Basah Complex #03-39)

Good Questions, Wise Answers — Understanding Mahāyāna Buddhism

7 Jul to 11 Aug (every Sunday)

2pm to 4pm

Venue: Ven. Hong Choon Memorial Hall, Level 1 Classroom Fee: $30 (6 Lessons)

COMMUNITY

General

Blood Donation Drive 2024

5 May | 25 Aug 9am to 3pm

Venue: Hall of No Form

Contact: Singapore Red Cross at 6220 0183 or visit redcross.sg

Food Ration

Once every month

8:30am to 11:30am

Enriching Minds: Community tuition for primary and secondary level students

Mar to Nov

Online via Skype/Zoom Subject to the availability of tutors and students

Joyous Heart

Age Well Everyday (12th Run)

5 June to 11 Sep (every Wednesday) 9am to 11:40am

Venue: Ven. Hong Choon Memorial Hall (Level 3)

Exercise Movement Class

11 Mar to 22 Jul (every Monday)

9:30am to 10:30am

Venue: Ven. Hong Choon Memorial Hall (Level 3)

Therapeutic Forest Walk Jun to Jul (every Thursday)

Venue: Bishan Park

Well-being

Counselling & Social Service

Tuesday to Sunday (excluding public holidays) 9am to 4pm

Venue: Ven. Hong Choon Memorial Hall * No walk-ins allowed. Strictly by appointment only.

AWARENESS HUB

CHILDREN

Mindfulness for Kids — Paws B

(Age 8 to 10)

27 May to 17 Jun (every Monday)

1pm to 2:30pm

Fee: $125 per pax for 4 sessions

Mindfulness for Kids — Dot B (Age 11 to 16)

27 May to 17 Jun (every Monday)

2:30pm to 4pm

Fee: $125 per pax for 4 sessions

WELLNESS

Mindfulness through Movement and Stillness

26 Apr | 3 & 10 May

7:30pm to 9pm

Fee: $120 per pax for 3 sessions

Seniors Vesak Art

8 & 15 May

1pm to 2:30pm

Fee: Free. Donations are welcomed.

Interactive Nutrition Class — Digestive Health and Meal

Planning (Bilingual)

26 May

2pm to 5pm

Fee: $45 per pax

Rhythm Rejuvenation — Self Love for Recovery

19 May

3pm to 5pm

Fee: $35

Befriending Your Emotions

24 & 31 May

7:30pm to 9pm

Fee: $70 per pax for 2 sessions

Restorative Sound Immersion

23 Jun

3pm to 5pm

Fee: $35

YOGA

Yin Yoga

Tuesday Class:

2 Apr to 18 Jun

6:30pm to 7:45pm

Fee: $174 per pax for 10 sessions

Yoga for Better Movement

Thursday Class: 11 Apr to 13 Jun

10:30am to 11:30am

Fee: $124 per pax for 10 sessions

Hatha Yoga

Monday Class: 15 Apr to 24 Jun

*no class on 17 Jun

6:45pm to 8:15pm

Fee: $184 per pax for 10 sessions

Saturday Class: 6 Apr to 29 Jun

9:30am to 11am

Fee: $239.20 per pax for 13 sessions

Beginners Hatha Yoga

Friday Class: 19 Apr to 21 Jun 10:30am to noon Fee: $184 per pax for 10 sessions

Saturday Class: 4 May to 29 Jun 6:30pm to 8pm Fee: $165.60 per pax for 9 sessions

GREENISM

Gratitude Shop Monday to Sunday 10am to 3pm

Venue: Ven. Hong Choon Memorial Hall (outside Dining Hall)

Mobile Kiosk Sale 5, 21, 22 May | 3 Jun | 2 Jul | 1, 18, 30 Aug 9am to 1:30pm

Venue: Ven. Hong Choon Memorial Hall, Level 2

Gratitude Corner Donation Items 9am to 4pm Venue: Ven. Hong Choon Memorial Hall, Level 1

Accepted items: Paper products (books, newspapers, magazines & cardboard) / metal / clothing and bags / aluminium cans.

For enquiry

6849 5326 | sed@kmspks.org

6849 5346 | meditationhall@kmspks.org

6849 5345 | ded@kmspks.org

6849 5300 | gratitude@kmspks.org

6849 5359 / 6849 5317 | community@kmspks.org

6849 5339 | joyousheart@kmspks.org

6849 5351 | counselling@kmspks.org

6336 5067 | awarenesshub@kmspks.org

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您的宝贵意见，将有助于我们更加了解普觉杂志进步的 方向。在您的帮助下，我们定能更好的宣扬佛法，愿你 我一起播下善种，待善根发芽茁壮，为众生种福德田。

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The Gift of the Dharma Excels All Other Gifts — Buddha

佛说：一切布施中，法布施为最

Let us honour The Buddha and share his teachings with others by supporting the production cost of Awaken Magazine for free distribution.

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Simply fill in the donation form below and mail it back to us together with your cheque and money order. All cheques and money orders should be made payable to “Kong Meng San Phor Kark See Monastery” 可填妥以下赞助表格，并将划线支票或汇款单据回寄给我们。

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For overseas readers, please send bank drafts in Singapore currency. Please include S$10 for bank charges.

Please note that the monastery is NOT able to accept cheques in foreign currency.

由于本寺不接受外币支票，故海外读者如发心赞助本刊，请使用银行汇票（新加坡币）并附上 10元手续费用。

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您的善款将有助于佛法的弘扬与传播，感谢您与我们共赴这趟难忘的旅程。愿佛法的人生伴随您，三宝的愿力加持您。祝法喜充满，一切圆满。

* By submitting this donation form, you agree that KMSPKS may collect, use and disclose your personal data for the purposes of processing donations and performing donor relations activities and communication in accordance with the Personal Data Protection Act 2012 and the monastery’s privacy policy available at www.kmspks.org/privacy.

通过提交此捐款表格, 您同意光明山普觉禅寺可以根据 2012 年个人资料保护法令以及本寺的隐私政策 (可在 kmspks.org/privacy 获取) 收集、使用、 或披露您的个人资料以用于处理捐款与维系捐赠关系及沟通目的。

生活体验 生活体验

您是否对寺院的生活充满好奇？想体验一场往内观的心灵之旅？ 诚邀您以在家人的身份，前来体验寺院的生活。通过参与寺院的日常 作息，体验汉传佛教的传统文化，开拓您的修行视野。在这里，您将 透过早晚课诵，让心安住于梵呗经文中；透过静坐行禅，内观自心； 透过素食食养，感受大自然的滋养；透过出坡作务，与身心对话。

参与我们的寺院体验，共赴一场正念与静心之旅！

Are you curious about the monastic life and eager to embark on a transformative inner journey? We extend an invitation to you, as a layperson, to join us in a unique experience designed just for you.

Immerse yourself in the daily routines of monastic life, engage in the traditions of Mahayana Buddhism, and expand your understanding of Buddhist practices. Discover tranquillity through morning and evening chants, delve into self-reflection with sitting and walking meditations, savour wholesome vegetarian meals, and engage in monastery duties.

Join us on this holistic journey of self-discovery through our Temple Stay programme, where the timeless wisdom of Buddhist practices meets the aspirations of the modern seeker. Your transformative and mindful experience awaits!

注意 Note： 寺院生活体验（ 3至 14天）仅开放给新加坡公民、永久居民或持有新加坡 工作准证，并且年龄在 17至 60岁之间的学员参与。

The Temple Stay program (3 to 14 days) is exclusively open to Singapore citizens, PRs, or individuals with a Singapore work pass, aged 17 to 60.

*女性学员需至少 4人以上的团体报名才能参加寺院生活体验。

Female participants must register as a group consisting of a minimum of four individuals to participate in the temple stay.

详情请浏览

For more information and to apply： kmspks.org/monkhood/temple-stay

We do not usually say that the Buddha has “died.” Instead, we say that he entered parinibbāna , which means the “complete extinction” or final nibbāna following the bodily death of an enlightened being. The Buddha’s parinibbāna might seem very distant to us because it is something that happened about 2,500 years ago. And yet the Buddha made the path to enlightenment highly accessible to us in a timeless way by virtue of his having grounded it in the lives of ordinary people. My own life, for example, has been totally transformed by the Buddha’s teachings. I met my first bhikkhu, Venerable Bodhesako, in India in 1971 and was basically “blown away”. I was utterly inspired by both him and the Buddha’s teachings, so I decided to take up the training of a bhikkhu.

Whether as a monastic or a layperson, one of the things we are trying to do in Buddhist practice is to bring forth wholesome states of mind. And gratitude is one of them. Having lived as a Buddhist monk for many years, I feel deeply grateful not only for the teachings, but also for the lifestyle I have had as a bhikkhu. What about you? How have the teachings of the Buddha affected your life? Ask yourself that question. It is an excellent way to evoke

Gratitude is a foundation for enlightenment, we try to make gratitude into something we can cultivate — and not just when things are going well for us.

gratitude. You can also contemplate on the life of the Buddha to bring forth gratitude. This type of sati (mindfulness) is called Buddhānussati , or the recollection of the Buddha. Whenever we recollect some achievement that is extraordinarily courageous and noble, it elevates us because we see the possibility of doing something very grand and profound with this human existence. As we look at a Buddha image or a stupa, or as we contemplate the Dhamma, we realise that we would not be on this path had it not been for this remarkable being who taught so many centuries ago.

Since gratitude is the foundation for enlightenment, we try to make gratitude into something we can cultivate — and not just when things are going well for us. For instance, when someone is nice and kind to us, we feel grateful to them: that is the gratitude of circumstance. Now there is nothing wrong

with feeling grateful in favourable circumstances. But we can certainly make our gratitude more robust by practising the bringing forth of gratitude regardless of the situation. This is what we call bhāvanā (development of mind). We are now cultivating a skilful state of mind — in this case, one of thankfulness.

Another good way to develop gratitude is to create a personal shrine. On my shrine, I have two Buddha images, pictures of my teachers, and other objects of interest. A Buddha image points to both the historical Buddha, as well as our own possibility for enlightenment. When I look at the various items

on my shrine, I experience a sense of gratitude — gratitude to my teachers and parents, gratitude to all those who have made mendicant life possible for me, and gratitude for a way of looking at the world given to me by the Buddha. This attitude of thankfulness is a very beautiful state of mind. The enlightened mind is

not greedy, impatient, or complaining; the enlightened mind is grateful. Of course, we are not always thankful for life’s difficulties. However, we can still cultivate gratitude in so many different ways.

For example, we can develop a deep sense of gratitude for the exemplary

qualities of the Buddha, for his teachings, and for this lineage. Moreover, we can evoke a feeling of appreciation for our teachers. When you meet a great teacher like Ajahn Chah or Ajahn Sumedho, you are touched by them. You are so grateful to be in their presence, and you think, “Thank you.” And when you ask them about a difficulty you are having, they will say, “Don’t make it into a problem. Let it go.” This does not sound like a major teaching since it seems so simple; but it is very hard to do and it is ultimately the challenge of our lives. We can also express gratitude for the fact that we have been born as humans at a time when the Buddha’s teachings are still available to us. And most of us live in societies that are not beset by war,

Enlightenment is actually the end of the ego, it is the opening of the heart of compassion, the heart of generosity, and the heart of gratitude.

starvation, or disease, so we have tremendous opportunities for personal reflection. These are all the things for which we can be immensely thankful for.

So how do we use this valuable human birth skilfully and avoid frittering it away in trivial pursuits?

We do this by practising the Buddha’s teachings and by developing wholesome states of mind such as generosity.

Generosity is one of the virtuous qualities that leads to enlightenment. If you think about the life of the Buddha — his renunciation, his many years of selfless teaching, and his enlightenment — you can see the depth of his generosity. For fortyfive years, he walked up and down the Ganges Valley offering teachings, admonishments, and reflections to countless monks and many thousands of laypeople in a spirit of tireless generosity. He even had to deal with a lot of recalcitrant monks along the way.

People sometimes think, “Oh, you Buddhists are so selfish. All you want is enlightenment,” as if enlightenment is some kind of corrupting, selfseeking, narcissistic endeavour. Well, it is not. Enlightenment is actually the end of the ego. It is the opening of the heart of compassion, the heart of generosity, and the heart of gratitude. My first teacher — the monk whom I met in India — used to describe the Buddhist desire for enlightenment as “the selfishness that puts an end to selfishness”. The aspiration to awaken is not self-seeking in the sense that you care nothing for the welfare of others. Rather, it is selfinvestigating in the sense that you are investigating your own suffering for your benefit and for the

benefit of all beings. You are exploring the conflicts and fears and arguments you have with life — in other words, that whole business of being a human being. When you come to understand quite clearly that the suffering of the mind is caused by various mental habits that need not be followed, then greed, hatred and delusion begin to fall away. As they fall away through the practices of nonattachment and patient awareness, the heart begins to relate to others quite spontaneously with goodwill and compassion.

The selfless nature of the desire for enlightenment is beautifully expressed in the life of the Buddha. If we recall, the Buddha left home to find the answer to a very personal existential question. He wanted to know: “If I and all those around me are subject to death, is there the Deathless? Is there an element in consciousness that is not subject to birth and death?” He pursued the answer to that question for six years until he attained enlightenment. But his enlightenment was not simply a personal possession — that would not make sense. While he did experience the peace of awakening in a personal way, he also expressed this awakening in all of his actions, including in the ways he taught and generally related to people, in his giving nature, and

in his establishment of the Sangha of monks and nuns.

The aspiration to go beyond suffering means taking personal responsibility for our suffering. It is easy to blame our stress or unease on something or someone else or to distract ourselves away from it. But if we always avoid assuming responsibility for our suffering, we will never be free of it. We really have to take charge and figure out why we are distressed. The Buddha’s teachings have a universal appeal because they address the suffering that is common to all of humanity: the fears, the disappointments, the doubts, the ageing of the body, etc. The Buddha points to these very mundane discomforts and asks, “Why do we suffer?” The response is that we suffer because of attachment. Attachment means identifying with the movement of life and not realising that there is a deep stillness behind that movement — a stillness of awareness, of knowing. So if we are moved by fears or desires, or prejudices and biases, then the task is to find out which is unmoving. When we are aware of the flow of life, and when we have the courage to watch this flow rather than react to it, we begin to discover the beautiful quietude of the mind. Where that quietness takes you is ineffable — you cannot

describe it. You are just there with the stillness of the mind.

Another question to ponder is: “How well am I undertaking the path that the Buddha set out for us?” It is an extremely rewarding path, but it is very hard work. Ajahn Chah would always say, “Training your dog is easy; but training your mind is very difficult.” Yet what could be more interesting or more important than understanding what motivates you to say and do the things you do? And what could be more essential than finding that place within ourselves where we can choose peace over suffering?

We can create the causes of peace even if we do not feel peaceful. You discover this in meditation. If you are a beginner in meditation and you sit for ten minutes, you will probably start to feel restless. Then if the teacher says, “Just hang in there for another twenty minutes,” you might think, “But I’ve had enough; I want to get out.” But if you do hang in there, you will discover that you can choose to connect with peace even when the mind is agitated. You do this by choosing to witness, to be aware of, whatever experience is arising in the present moment — even if it is an unpleasant one. It is this choice that lays the foundation for

our meditation practice. Once we have finished meditating, we realise that we feel more peaceful because even though the meditation itself may have been difficult, we made a choice for peace. Ajahn Chah used to say, “People want to be peaceful, but they make the choice for suffering.” For instance, if we feel annoyed at someone and we yell at them, then that is choosing to suffer. How can we be peaceful if we choose suffering?

When you see the Dhamma, you see the Buddha. When you

see the Buddha, you see the Dhamma.

Of course, at times we all experience impulses that lead to stress and conflict. Although it is difficult to curtail these impulses through force of will, we can still be aware of them, which can help us not to react to them. Restlessness is a good example of an impulse that can precipitate suffering. When we are feeling restless for whatever reason, we often find ourselves wanting to escape from the present moment. This can create even more suffering for us since it is not possible to run away every time we face an unpleasant situation. Because this becomes clear when we meditate, we learn to simply observe restlessness rather than act on it. This

same principle of skilful witnessing applies to other feelings and emotions as well. If we just bear witness to our wanting to follow some mood or emotion, we will eventually see that mood or emotion pass away. In this way, we are making a claim for peace. Peace will become part of our consciousness because we are no longer a victim of our moods and emotions.

Seeing Buddha images and other symbols of the Buddha’s life and enlightenment can help remind us that mindful witnessing is meant to be an ongoing practice. When we enter a Buddha hall, for example, we always bow to the shrine. We can use that Buddha image to remind us of our aspiration to go beyond suffering, which can easily be forgotten in the course of our day.

As meditators, we can sometimes be very hard on ourselves when we see that we are still caught up in painful emotions. One way to remember that we are essentially good people doing good work with our practice is to reflect on the life of the Buddha. This reminds us that we are also honourable people aspiring to bring greater peace into the world. I personally enjoy reading about the Buddha’s life. I will read different accounts of it or even the same account again and again. I never get tired of it: it is such a great story! There is a

famous actress living next to one of our monasteries. Her husband won an Oscar for his work on the film “Doctor Zhivago”. At one time he was working on a screenplay on the life of the Buddha. When Ajahn Sumedho asked this man’s wife how the screenplay was going, she replied, “Oh, it’s a really difficult story. He’s a good guy who got better.”

One statement that often pops up in Buddhist teachings is “When you see the Dhamma, you see the Buddha. When you see the Buddha, you see the Dhamma”. When you see the Dhamma, you understand the way things are without the distortions of ignorance. Thus, you are awake to the truth of the way things are. This is Buddha — or awakened consciousness. So when we realise the Dhamma by being awake, by being present, that is seeing the Buddha. What is the sign that we are not awakened to the truth of what-is?

Suffering! Once we have suffered enough, we might one day realise: “This really hurts. I’ve had enough of this.” That is the first step towards peace, towards enlightenment.

Awakening to the truth of things takes some practice. If we look at the people who come to meditate at the monastery or on retreats, they are typically nice people. But because they are conscientious people, they can sometimes be

There is no better gift we can give to ourselves, our workmates, our family, our friends, or the world at large than to operate from an enlightened mind, a mind of clarity.

self-judgmental. They might find themselves harbouring some negative emotion towards someone in their family and think, “I shouldn’t feel this way.” However, that is not awakening to the truth — that is just perpetuating a sense of ego. Awakening to the truth means recollecting: “Right now, it feels like this.” That

is a constant refrain that comes up in Buddhism, and one which we need to practise coming back to over and over again.

Socially, we do our best to live responsibly and in harmony with others. But inwardly, there is always very important work to do, and because it is hard work, we need to keep

encouraging ourselves to carry on with the practice. We also need to continue to bring to mind that which is wholesome and uplifting. There is no better gift we can give to ourselves, our workmates, our family, our friends, or the world at large than to operate from an enlightened mind, a mind of clarity.

Ajahn Viradhammo

Based on a talk given at the Vesākha Pūjāat Tisarana Monastery in May 2009.

Extracted from the book “The Contemplative’s Craft: Internalizing the Teachings of the Buddha” © 2017 Tisarana Buddhist Monastery

The interconnected path of and

MEDITATION, ETHICS MORALITY

Buddhism's moral teachings are centred around three crucial doctrines: dependent origination, karma, and the Four Noble Truths. When contemplating morality, it is essential to investigate dependent origination, which recognises the intricate interdependence of various causal relationships and human conventions. Thus, Nāgārjuna's treatise, "Fundamental Verses on the Middle Way" , claims that to comprehend dependent origination is to understand the Four Noble Truths and to deploy them to delve into Buddhist ethics. While dependent origination and karma serve as the theoretical foundation for moral teachings, the Noble Eightfold Path in the fourth Noble Truth offers the practical method of incorporating right mindfulness and right concentration to enhance one’s ethics and morality. Accordingly, in the Sammaditthi Sutta , the Buddha states that a noble disciple has attained the Dharma when he fully understands both the wholesome and unwholesome and their respective roots, and relinquishes the three unwholesome ones — greed, hatred and delusion.

One who realises dependent origination sees the Dharma; one

who

sees the Dharma realises dependent origination.

In Buddhism, an individual's ethical and moral standards are set by his steadfast dedication to abide by the five precepts, which forbid killing, stealing, engaging in sexual misconduct, lying, and using intoxicants.

According to the doctrine of karma, we experience the consequences of our actions. This raises the first question, “Are all our experiences solely due to karma?” The Buddha expounds that one's feelings or conditions may stem from eight factors, including disorders related to bile, phlegm, and wind, their amalgamation, weather changes, selfneglect, harsh treatment, and karma. The clarity emerges when Reverend Nāgasena clarifies to King Milinda that the Buddha's illness, following Cu ṇḍ a’s meal offering, is ascribed to his prior physical frailty, not karma.

The Cu ṇ da Sutta vividly underscores the theme of selfneglect and enduring harsh treatment, exemplified by the Buddha's unwavering resolve to journey to Kusinārā despite being afflicted by severe bloody dysentery. Nevertheless, the Buddha asserts that Cuṇḍa's meal offering is among the most meritorious acts, devoid of any demerit or responsibility for his ailment or eventual passing.

In the Assutavā Sutta, the Buddha teaches dependent origination to the monastic community. He selected "ignorance" as the initial factor among the twelve to explain the cyclic causal process, interconnectedness and interdependence, and the three marks of existence (tilakkhaṇa)— impermanence, suffering, and no-self of all conditioned entities. In dependent origination, its "cycle of origination", which leads to rebirth (sa ṃ sāra), aligns with the second Noble Truth. Conversely, its "cycle of cessation", which frees one from sa ṃ sāra, corresponds to the third Noble Truth. Hence, one witnesses (a) these twelve factors spanning three different life periods: past, present, and future, (b) this causal theory conditioning the doctrine of karma, and

Practising virtuous behaviour leads to concentration and wisdom that eliminate the mental defilements to achieve arahantship.

(c) its rejection of the idea of a "first cause" or divine creator responsible for all existence. The intricacies of their relationships become apparent in the Mahānidāna Sutta, where the Buddha explains that dependent origination is more profound than what Bhikkhu Ānanda has comprehended. Hence, in the Nettipakara ṇ a, the Buddha imparts to him another teaching that can be perceived

as a transcendent manifestation of the "cycle of cessation":

Virtuous conduct → Nonremorse → Joy → Delight → Tranquillity → Happiness → Concentration → Knowledge and visions of things "as they are" → Disenchantment → Dispassion → Knowledge and vision of liberation

where practising virtuous behaviour leads to concentration and wisdom that eliminate the mental defilements to achieve arahantship. With this understanding, one: (i) instils a sense of confidence that the "cycle of cessation" is attainable through his deliberate actions by positively transforming his behaviour; (ii) eliminates the erroneous identification of a fixed "self", halts resisting the natural progression of events, and gains inner freedom. Thus, this raises the second question, “Why does dependent origination resemble a Dharma of the Middle Way?” In the Acelakassapa Sutta, the Buddha advises ascetic Kassapa to avoid the extremes of eternalism (or self-generationism, the belief that one generates his happiness and suffering) and annihilationism (or other-generationism, the belief that external forces create his joy and sorrow) and instead follow the "Dharma of the Middle Way" by adhering to the law of conditionality — dependent origination. Consequently, in the

Mahāhatthipadopama Sutta, the Buddha claims that "one who realises dependent origination sees the Dharma; one who sees the Dharma realises dependent origination".

In Buddhism, all volitional actions, due to the ethical nature of their cetanā, lead to karma.

Among its various connotations, mindfulness (sati) enables one to (i) filter unfavourable data from entering his six senses to avoid adverse (habitual) reactions and (ii) practise mindfulness through detached observation and non-involvement, subsequently leading to the development of wisdom. Correspondingly, establishing mindfulness (satipaṭṭhāna) becomes a "middle way" between suppression and habitual reactions. Through right mindfulness and the four right efforts, one: (a) develops the concentration and perseverance to uphold his precepts to strengthen his ethics and morality through his samatha practice, and (b) becomes mindful of the presence and absence of the meditation object, and acquires insight leading to its arising, ceasing, prevention or perfection in his vipassanā practice. This poses the third question, “What comprises

‘right mindfulness’ that effectively supports one in improving moral conduct?”

According to Bhikkhu Anālayo, "right mindfulness" integrates the mental qualities of sati, diligence, clear understanding (sampajāna) and a mental state free from cravings and dissatisfactions. It facilitates witnessing tilakkhaṇa in all phenomena, detachment from all worldly things and eliminating the three poisons through one’s vipassanā practices. Furthermore, upon developing the "equanimous knowledge of formations"

(saṇkhārupekkhā-ñāṇa), one completely frees his heart. The joy that arises leads to the development of the enlightenment factors of tranquillity, concentration, and equanimity, ultimately

resulting in supreme knowledge, liberation and the cessation of karma and rebirth. Additionally, with the cultivation of right perception of phenomena (yonisomanasikāra), one becomes aware of the saṃskāras arising in his mind, as well as the "pulling" feeling and nature of his cetanā. Consequently, one chooses to solely act on wholesome ones to purify his cetanā, saṃskāras, actions and karma.

In Buddhism, all volitional actions, due to the ethical nature of their cetanā, lead to karma. This probes into the fourth question, “Are there any actions that do not produce any future karma?” Bhikkhu Bodhi claims there are, and they belong to the actions of the Buddha and Arahants, which are free from ignorance and cravings

and thus do not leave any residual trace. The commentary Aṭṭhakathā of the Majjhima Nikāya names this fourth type of action as "neither dark nor bright", which does not produce any future karmic effects and leads to destroying the action’s effect in one’s psychic, physical, and external environment.

According to Bhikkhu Buddhadāsa, this action results from no-self and wipes out every good and bad karma. Bhikkhu Payutto further suggests, with the four satipaṭṭhānas as its nutriment, one develops right mindfulness, yonisomanasikāra, and saṇkhārupekkhā-ñāṇa, and brings to perfection the seven factors of enlightenment (bojjhaṅga) to practise this "neither dark nor bright" action. Ghose likens the Theravāda practice of this action to Japanese Buddhism's method that deploys one's willpower (jiriki) to improve his ethical conduct and meditation to generate profound insights that lead to selfless acts. This equates to the right speech, right action, right livelihood, right effort, right mindfulness, and right concentration in the Noble Eightfold Path, which, according to the Buddha, destroys one’s karma. Additionally, scholar Bruce Reichenbach urges one to perform all actions not through cetanā but unwavering spiritual faith (saddhā) and equanimity.

Understanding ethics and morality is crucial as they universally impact our lives.

Comparatively, in Mahāyāna Buddhism, various practices produce analogous effects. For instance, (A) according to Shinran's Pure Land interpretation, fully surrendering self-power (jiriki) to Buddha Amitābha's grace (tariki) and wholeheartedly embracing Buddha Amitabha’s vow result in realising the true mind (shinjin) and purifying all past, present, and future karma into positive karma; and (B) the Mahāratnakūṭa Sūtra emphasises that the pursuit of Buddhahood, dedication to bodhisattva vows, the development of steadfast bodhicitta, mastery of the "six pāramitās", the realisation of the Threefold Wheel of Essential Emptiness and emptiness in all dharmas liberate one from egoism, karma and saṃsāra Through such spiritual cultivation methods, one refines his practice in compassion and wisdom, cleanses the imprints of past karmas, and ultimately achieves enlightenment.

Understanding ethics and morality is crucial as they universally impact our lives. The concepts of karma and interdependence further emphasise their

importance. By gaining a thorough comprehension of dependent origination and the Four Noble Truths, and immersing into the samatha and vipassanā practices, one can cultivate the insight and sagacity necessary to observe all worldly phenomena objectively and practise the Noble Eightfold Path to enhance his ethics and morality, meditative concentration and wisdom. The cultivation of "right mindfulness" is essential

to observe all conditioned phenomena impartially and continuously analyse one’s mental experiences. This practice aids one in breaking free from habitual reactions, purifying saṃskāras, cetanā, actions, and karma, and fostering enlightenment factors to further develop moral conduct and virtues.

The Theravāda and Mahāyāna traditions may differ in their practices and ultimate goals of becoming an Arahant

and Buddha respectively, but they do share certain similarities, including (1) using mindfulness as a critical technique; (2) cultivating samatha and vipassanā for achieving mental stability and gaining insight into reality; (3) recognising tilakkhaṇa in all phenomena; (4) eliminating greed, aversion, and delusion; (5) enhancing ethics and morality; and (6) attaining nibbāna and performing the fourth type of action. Hence,

meditation, ethics, and morality are more than just interconnected; they are crucial for developing the wisdom necessary to transcend the "cycle of origination" in attaining ultimate liberation.

Venerable Chuan Jia is a resident monk at Kong Meng San Phor Kark See Monastery and an affiliate student at the Buddhist College of Singapore.

A touch ofhonour Hall of Great Compassion

Wat the

ithin the serene embrace of Kong Meng San Phor Kark See Monastery, the recently renovated Hall of Great Compassion showcases architectural brilliance, earning an "Honorable Mention in Architectural Design/Cultural Architecture" at The 2023 Architecture MasterPrize. Crafted by the creative minds at Archideas Design, led by Mr. Ho Poh Kong and Mr. Kew Xun Long, this project exudes a sense of delight and grandeur while preserving the temple's cultural heritage with a contemporary twist.

Completed in December 2022, the Hall’s pavilion, awarded for its design, reflects a commitment to cultural and

environmental respect. Its charming timber roofs, avant-garde design and eco-friendly materials like Glulam timber extends a warm welcome to everyone entering the monastery.

This architectural marvel comprises of three supported canopies which spans over 40 meters and covers a floor area of 1,500 square meters. Its lightweight ETFE (Ethylene TetrafluoroEtilene) roof membrane, a pioneering feature in Singapore, not only enhances visual aesthetics but allows natural light to permeate, creating a peaceful and harmonious environment within. The open design

also facilitates natural airflow, providing a relaxed setting for contemplation and spiritual reflection.

A trailblazer in Singapore, the combination of the ETFE roof membranes with mass timber, and the fabrication of curved edges in the main component of the architecture, sets new standards in sustainable construction. Approximately 300 cubic meters of timber were used in its construction, serving as a commendable carbon sink by sequestering around 300 tons of carbon dioxide.

This masterpiece harmoniously blends tradition and modernity,

reflecting the monastery's dedication to cultural preservation, innovation and eco-friendly architecture. It elevates the serene ambience of Kong Meng San Phor Kark See Monastery, allowing visitors to immerse themselves in an environment that embodies tranquillity, sustainability, and spiritual enlightenment.

When you next visit the Monastery, do not miss the chance to experience this architectural marvel at the Hall of Great Compassion!

Christina B.

Photo By Fabian Ong Photography

Photo by Fabian Ong Photography

静谧的光明山普觉禅寺悄然迎来了刚翻新完成的大悲殿，此庄 严肃穆的建筑项目荣获了《2023年度美国建筑大师奖》荣 誉提名设计与文化建筑奖项。项目由 Archideas Design 建筑设计 公司的 Ho Poh Kong先生及 Kew Xun Long先生策划发想，将寺 院原有的历史文化气息与现代建筑艺术完美结合，充分凸显了简约 唯美、禅意怡心的大悲殿全貌。

大悲殿于2022年12月翻新完工。获奖的外部亭台设计将人文活 动用途与生态环境保护巧妙结合。朴质舒适的木结构屋顶由多层 胶合木料、ETFE (气枕氟塑膜) 及其他环保建材组合而成。前卫宽 敞的设计不仅诠释了佛家大道的人文理念，更是禅宗走向大众的空 间语言。

整个亭台主要由三层梯阶式的屋顶覆盖，横跨超过40米，总占地面 积约1500平方米。此外，ETFE (气枕氟塑膜) 天蓬屋顶结合大量

木料的建筑设计，让自然光线透过木层与天蓬的间隙洒落亭台。这 灵活通透的视觉艺术，是禅意与宁静的美。开放式的亭台，让自然气 息缓缓流动，也为前来冥想或祈福的信众提供了安逸舒心的场所。

此外，这也是新加坡首个将ETFE(气枕氟塑膜)天蓬屋顶结合重型 木结构的建筑项目。建筑主体的边缘曲线流畅优美，更为可持续建 筑的设计里程画上新标准。此项目也把碳汇理念融入到设计中，整 体建筑使用约300立方米的木料，共截存了300吨的二氧化碳量。 可持续发展的建筑理念与寺院秉持的环保信念相互契合。希望在不 同方面，我们都能为生态环境保护贡献绵力。

大悲殿亭台的建筑布局，完美地将现代风格与宗教文化相容共生， 不仅充分体现了寺院对文化传承的重视，也同时兼顾了创新与环保 的发展理念。亭台的建成，让光明山普觉禅寺的院落景观更添几分 唯美意境。下次参访寺院时，不妨到大悲殿静听禅音、启迪心智、荡 污涤垢，感受建筑魅力之余，也让自身沉浸在这片木色净地，体会身 心灵的正念平静。

Meditation

Marta, today let us try meditation. Meditation is about letting go. When we meditate, we let go of the external world to find peace within. The goal of this meditation is bliss of silence, stillness, and clarity of mind.

True peace...

Let’s try! Now, sit comfortably. You can sit on a chair, against a wall, any pose, etc., as long as you are comfortable. There are four stages. You can take your time. Follow closely...

Let go of the past and future Often, people, have their mind jumping to the past and future. When we do that, we are never really aware of the present moment. Take the present moment as priority, and let go of the past and future.

Stage 2

Let go of the inner speech

Often our inner speech distorts truth, spins stories, creates fear, hate, anxiety, forms attachments, thus causing us pain, suffering and delusion.

What do they think of me? They should be doing this! It must be because of...

Do I look good?

Stage 3

It must be because of... It is all their fault!

Aware of the breath

Now after letting go of the past, future and inner speech, we are ready to focus on the breath the breathing experience happening at the moment. Now, let us be aware of this breathing experience without controlling it. Just let it do its own thing and focus on the experience.

Stage 4

Sustained attention of the breath

Now keep your attention on every single moment of the breath. Know the sensation the moment the in-breath arises, follow it through, to the ending of the in-breath, the pause between breaths, to the out-breath and end of out-breath; then repeat. Pay attention to every moment throughout the whole breathing process. Meditation is simple and natural, let it flow and take your time... Everytime we meditate, we bring peace to ourselves and the world.

Sorrowful Peacock

Abeautiful peacock with glittering feathers was happily dancing in the summer breeze. As he admired his stunning plumage, he started singing. However, his rough, husky voice reminded him of his shortcomings as a singer. He got so upset and was almost in tears as he brooded over his flaw.

While the peacock grappled with his discontentment over his singing abilities, a nightingale started singing joyfully. The melodious voice of the nightingale reached the depressed peacock, and it further reminded him about his weakness. He pondered over the unfairness of his own harsh voice compared to the nightingale's enchanting melody.

The forest spirit witnessed the incident and appeared before the peacock: “Why are you saddened, my child?”

The peacock complained: “Why does the nightingale have such a melodious voice while I don’t? It is frustrating that I cannot sing in this beautiful weather.”

The forest spirit listened to the sad peacock and calmly answered, “Every living thing is special in its own way. Everyone is born with unique traits and characteristics that serve a greater purpose. The nightingale may be blessed with a mellifluous voice, but you are bestowed with an amazing talent for dancing and an impressive set of plumage. Do not compare yourself with others. Appreciate and accept what you have and make the best of it.

Realisation dawned on the peacock and he exclaimed, “You are right! How silly of me to compare myself and overlook my unique talents. I shall now execute them to their fullest potential.”

With that, the peacock seamlessly wove his dance into the nightingale’s melody, exhibiting an even more graceful performance than before.

Moral:

Comparison is inevitable in life, and having an ambition is not a bad thing. However, there is usually a very thin line between greed and discontentment. Often, we compare our lives to others and lament our shortcomings, resulting in self-inflicted misery. The key to unlocking happiness lies in embracing selfacceptance. Rather than succumbing to unhappiness and envy, strive to cultivate contentment and make the most of what you have.

Christina B. Retold

InBuddhism,one’sbirthday isalsoknownas“Theday when the mother suffered”. (Aka,thedaywhenthefatherworriesandthemothersuffers.)

Whenyoucelebrateyourbirthday, rememberthatonthisday, yourparentssuffered.Soyoushould expressgratitudetothem!

OThebaby’scomingout! Push harder!

Doctor,I’mingreatpain! Idon’twanttogivebirth anymore!!

Illustration: Robert Yeo | Translator: Oh Puay Fong

ne’s birthday is known as “the day when the mother suffered”. On this day, one’s parents suffered tremendously. The father worried about the lives of both mother and child, while both mother and child struggled between life and death. Hence, when we celebrate our birthday, please remember to be grateful to our parents for giving us life, nourishing and teaching us. Amituofo!

PRACTISING

Right Speech

Five areas in which to practise mindfulness of the speech for both ourselves and others:

1. The suitability of the time and place for the conversation.

2. The truthfulness of the words spoken.

3. The value/benefit of the conversation.

4. The motivations of those involved.

5. The quality/style of speech.

In terns of our own communication, when practising Right Speech based on the above considerations, we try to speak words that are only true and useful, presenting at the appropriate times and places, speaking politely and anchoring our words in loving-kindness.

On the other hand, when observing others' speech, it is important to be mindful if that person in front of us is typically

either telling the truth, deliberately speaking an untruth, or telling an untruth believing it to be true. As the latter is always a possibility, we should not jump to conclusions if we detect an untruth.

The value or benefit meant here is not restricted to content. Someone may, for example, be speaking to us on a relatively trivial matter, but it is calming them down, allowing them to come to terms

with some pain. If so, we might consider that to be beneficial speech. The benefit may be intellectual, emotional or spiritual.

People’s motivations are often mixed. We should remind ourselves that we cannot read minds. All we can interpret is through our fallible assessment of their mental states.

Coarse speech tends to upset and alienate. Polite speech does not.

When hearing views expressed politely, we are more inclined to listen.

Politeness is intelligent.

Ajahn Jayasāro is a Theravada bhikkhu in the Thai Forest tradition. He received full ordination from Ajahn Chah in 1980 and was abbot of Wat Pah Nanachat from 1997 to 2002. In 2019, Ajahn Jayasaro was honoured with a royal title from Thailand’s King Vajiralongkorn (Rama X).

/ SOMETHING TO PONDER

If we want to live happily and peacefully in this world, it is imperative that we extend the privilege to others to pursue the same. This approach is fundamental in making the world a good place to live for everyone. However, this approach can only be achieved if we, ourselves, adhere to these noble principles. A mere hoping for happiness and peace, or praying for them, will not make them happen. We have to act in ways that uphold human dignity.

By aligning our lives and conduct with ethical standards and treating one another with kindness, we can create a splendid world in our immediate surroundings. On the other hand, if we do not value human life and treat others badly, we will transform the very earth we inhabit into a realm of suffering.

Sometimes, we make mistakes because we are unfamiliar with the fundamentals of life principles. But if every one of us tries to live a harmless and respectable life, we can all enjoy a real

Good actions and bad actions have their own outcomes right here in this world, no matter what we believe.

sense of happiness that is even better than what some people hope to find in the afterlife.

We do not really need to contemplate rewards or punishments in some faroff heaven or hell. Good actions and bad actions have their own outcomes right here in this world, no matter what we believe. What truly leads to peace and happiness in our lives and in society is by treating all living things with loving-kindness and compassion.

When we help others be better, we help ourselves be better too.

Venerable Lindagala Ananda Thero (Chang Xi) is a student at the Buddhist College of Singapore.

/ SOMETHING TO PONDER

Mahatma Gandhi's wisdom rings true: "A man is but the product of his thoughts. What he thinks, he becomes." These words underscore the profound impact our inner world has on our lives. When we face challenges or experience feelings of depression, it is common to seek support

from others. However, the road to true well-being often begins with selfhealing, from the inside out.

"Healing from within" encompasses emotional, physical, and spiritual self-care. It is a powerful tool for cultivating a happier, more resilient, and emotionally balanced life.

In this article, we will focus on emotional healing, breaking it down into four key elements:

EMBRACE YOUR IMPERFECTIONS

improvement. Striving for excellence, rather than perfection, can ease unduly stress and promote personal growth.

LOVE YOURSELF FIRST

Love starts from within, and before extending it to others, you must cultivate self-love. This means paying attention to your inner thoughts and feelings, showing respect, being kind to yourself, as well as taking care of your physical and mental well-being. Do not allow others to hurt you, and by practicing self-love, you set the standard for others on how they should treat you.

VALIDATE YOURSELF

The need for external validation often dictates our emotional state — we feel good when we receive compliments and praise from others. On the other hand, our days become lousy and gloomy when we hear negative feedback about us. To reduce yourself from this dependence, practise self-validation. Remind yourself that your feelings are valid, your efforts are commendable, and your uniqueness is a strength.

SHOW YOURSELF COMPASSION

accomplish our goals in the process, our self-esteem and self-confidence will definitely be enhanced as we taste the sweetness of success. Additionally, forgiving others is also an act of self-compassion. It does not mean forgetting but rather learning and moving forward.

Remember, seeking help from external sources is not a sign of weakness. As the saying goes, "No man is an island." If you find yourself unable to resolve your problems independently, there is no shame in reaching out for help.

If you know of someone who is struggling, suggest and encourage him/her to seek help. Kong Meng San Phor Kark See Monastery’s Counselling and Social Service Department offers complimentary counselling and casework management to all, regardless of race, religion, gender, and age. They can be reached at 6849 5351 or email at counselling@kmspks.org.

However, if you require immediate assistance, several 24-hour helplines are available, including Samaritans of Singapore (SOS) at 1767, SOS

WhatsApp CareText at 9151 1767, and Mental Health Helpline at 6389 2222.

Start by accepting your weaknesses and flaws. Instead of dwelling on them, see them as opportunities for D. Seow

Nobody is perfect in this world. Hence, accept our imperfections and set realistic expectations. By doing so, we will be able to set goals which are achievable and within our capabilities. When we

Communication

Q:

How can we differentiate between expressing our concerns and criticisms in our speech?

A:

Harsh speech occurs when we insult people, criticise, yell, scream, ridicule, make fun of them, and point out their mistakes, all done with the intention to hurt these people or to release our anger. We often associate harsh speech with someone losing control, but it can also be harsh when we ridicule people, tease them about things they are sensitive about, or say something sweetly that we know will hurt them.

Harsh speech is the communication we use that is aimed to hurt people’s feelings and humiliate them in the presence of others. It can be done out of jealousy, anger, or sometimes out of attachment and ignorance. But it always results in other people’s feelings being hurt.

Does that mean that whenever other people’s feelings are hurt, it is because our speech is harsh? No. There needs to have a negative motivation to hurt or humiliate others. Many a time, people are incredibly super-sensitive, interpreting things as criticism or mockery when they are not.

For instance, we may be asking a question, but somebody gets all upset about us asking that question, or seeking

information might trigger defensiveness, thinking that we are criticising them.

These situations are not necessarily harsh speech. We certainly are not responsible for others’ overreactions. While we should be mindful of other people's sensitivities, it is not always negative karma on our part.

It is crucial to reflect on ourselves when we are on the receiving end and get defensive instantly. We might get upset over a simple "good morning" said in the wrong tone. We need to look at how we inhibit free communication with other people from our side through our habitual misunderstandings and oversensitivity.

In our introspection on how to create good communication with other people, which is what I think we all want to achieve, we may realise that sometimes we are the ones who put up the barriers and then complain about others being mean.

Venerable Chodron emphasises the practical application of Buddha’s teachings in our daily lives and is especially skilled at explaining them in ways easily understood and practiced by Westerners. She is well known for her warm, humorous, and lucid teachings. She was ordained as a Buddhist nun in 1977 by Kyabje Ling Rinpoche in Dharamsala, India, and in 1986 she received bhikshuni (full) ordination in Taiwan. Learn more about Sravasti Abbey at sravastiabbey.org

EXPECTATIONS of our children

Sigmund Freud described parental love as “so moving and at the bottom so childish, it is nothing but the parent’s narcissism born again”. Hopefully, he was wrong about most of us. Still, we do need to ensure, especially in today’s fiercely competitive culture, that our children perceive our love for them as unconditional: they do not need to achieve anything in order to win our love. As glorious as it feels when our children excel, we undermine their ability to be happy if they feel the pressure of a parent's ego needs.

We all have fixed ideas about what makes a worthwhile person (sporting ability, intelligence, musical ability, popularity, charitable deeds), but as parents, our job is to facilitate the process of allowing our children to become their own person. This is how we practise non-attachment, the letting go of desires, in our parenting.

Buddhist father Piero Ferrucci in his book “The Gifts of Parenting” writes about how his mother’s expectations affected his way into adulthood: “All my mother’s expectations have weighed on me, however much she loved me…I sometimes have the feeling I am living an existence that is not entirely mine, a life whose course has been decided by someone else.”

Child psychologists urge us to praise a child for their efforts rather than dwelling only on their results. All they can do is their best.

Sarah Napthali

Extracted from the book “Buddhism for Parents on the Go”.

Clover Plant-Based Kitchen and Bar is an establishment opened in late 2023. I do not know the reason why this restaurant was named Clover, however, in the book “The Mind of Clover”, these two positive statements about clovers stood out. Firstly, “When the clover is cut, its roots die and release their nitrogen and the soil is enriched”. Secondly, “clover is incapable of not nurturing. It can’t do anything but nurture.”

My visit there surpassed expectations, with commendable excellence in food, service and ambience. Notably, the food portions were generous. My top three preferences among their diverse offerings include:

1. Hotpot Tomato Soup (Half pot) ($28) – A tangy soup with ingredients comprising fish cakes, luncheon meat, meatballs, tofu, tomatoes, carrots, corn and assorted vegetables. Designed for two, the half pot size left our group of four delightfully stuffed.

Clover Be a

2. Stir-fry Eggplants ($14.80) –This dish offers a good balance of sweet, savoury and moderate spiciness. This dish is particularly appealing for eggplant and spicy food lovers.

3. Lotus Leaf Steamed Rice ($15.80) – The staple food options from Clover are quite varied. From Chinesestyle fried rice to Malaystyle Nasi Goreng, Thaistyle Pad Kra Bao (basil fried rice) to local-style Bak Chor Mee. We wished we could try all but finally decided to go for the Lotus Leaf Steamed Rice (Com Hap La Sen). They could have used a Vietnamese recipe for this dish. The taste is similar and the fragrance from the lotus leaf is pleasantly infused into the rice.

Beyond its culinary offerings, the wall paintings in the restaurant are worth spending some time to admire. Ranging from classic movies to abstract art and holiday destinations, each corner is an attraction on its own.

For those seeking an alfresco experience, their outdoor rooftop seating with high tables provides an ideal place to hang out on weekday evenings when the area is less crowded. Despite offering alcoholic beverages, Clover accommodates non-alcoholic diners with a selection of tea and juices.

Given the absence of a lift in this shophouse, diners with mobility difficulties may find the first-level seating more accessible and convenient.

Overall Rating: Food: 8/10 I Service: 8/10

Address: 18 Pahang Street, Singapore 198615

Operating Hours: Mon to Sat : 11am to 10pm

Text and photos: JosLovesFood

Plant-Based Delights A Foodie's Paradise for

Lotus Vegetarian Restaurant in Royal Square, Novena, is a go-to spot for plant-based dining. Whether you are a seasoned veggie lover or new to plant-based eating, this place has something for everyone.

Their Grilled "Fish" in Fermented Black Bean Broth ($28.80) is a showstopper, proving that vegetarianism can be just as exciting. The soybean-based "fish" achieves a perfect blend of smokiness from the grill and umami from the fermented black bean sauce, giving a taste of traditional seafood with a vegetarian twist.

A culinary masterpiece, Truffle Hakka Abacus ($10.80), is made from taro and various vegetables. The textures in this dish complement the aromatic truffle essence, creating an innovative and delectable experience.

For those who want a classic with a compassionate twist,

the Veggie Shark's Fin Soup ($18) is a winner. The rich broth mirrors the original, and the "shark's fin" substitute adds a delightful element with its authentic texture, making it a crowd favourite.

Spice lovers, be sure not to miss the Black Pepper Lion's Mane Mushroom ($18.80) and the Kung Pao Lion’s Mane Mushroom in Yam Ring ($23.80). These dishes prove to be satisfying and indulgent to the palate. In the former, succulent lion’s mane mushrooms are immersed in a bold black pepper sauce, creating a delightful blend of spiciness and earthiness. Meanwhile, the latter introduces a harmony of crispy yam

and tender lion’s mane mushrooms, all generously coated in a tantalising Kung Pao sauce.

Another mouth-watering dish is the Buttered Abalone Mushroom ($13.80). You get thick slices of tender abalone mushrooms coated in a luscious creamy buttery sauce and infused with the earthy vibes of the mushrooms.

Lotus Vegetarian Restaurant stands out in providing diverse and delicious plant-based options, it not only caters to the discerning taste with its diverse and innovative plant-based offerings but also elevates the dining experience by blending traditional flavours with a modern flair.

Overall Rating:

Food: 9/10 I Service: 9/10

Address: 103 Irrawaddy Rd, #02-07 Royal Square at Novena, Singapore 329566

Operating Hours: Daily : 11:30 am to 3 pm 5:30 pm to 9:30 pm

Text : Renis Chang I Photos : Alvin Goh

Satisfying crunch in every bite

Indulge your taste buds in a delightful combination of wholesome goodness with our “Pumpkin Seed Biscuits”. These unique treat packs a rich blend of pumpkin seeds, flaxseed, and a touch of agave nectar.

With just a few easy steps, you can create this nutrient-packed homemade goodness that boasts a satisfying crunch and a harmonious medley of tastes. Elevate your snack time with this nutritious indulgence that satisfies your cravings and nourishes your body.

Pumpkin Seed Biscuit

Ingredients

10 tbsp pumpkin seeds

1 tbsp flaxseed

4 tbsp water

¼ tbsp sea salt

1 tbsp agave nectar

Method:

• Combine flaxseeds with water and let it incubate overnight or for a minimum of 8 hours.

• Evenly mix the soaked flaxseeds with the remaining ingredients.

• Divide the mixture into 10 portions.

• Spread each portion thinly on a sheet of baking paper.

• Bake in an oven preheated to 120°C (with both top and bottom heating) for 2 to 3 hours or until completely dry.

Recipe is courtesy of Wong Kee Yee, a vegetarian nutrition teacher who conducts classes at Awareness Hub. You can find out more about his classes on page 49.

Scan to find out more about Kee Yee

When Things Don't Go Your Way

Zen wisdom for difficult times.

By Haemin Sunim S$32

Offering the readers a warm and reassuring path through challenging moments in life, Haemin Sunim taps into Zen Buddhist philosophy and his personal experiences to provide new spiritual perspectives. Serving as a guide to navigate through life’s challenges with resilience and grace, he shows that these moments are rare opportunities for self-discovery and paves the way to greater things in life.

The Buddha at Bedtime Treasury Stories of wisdom, compassion and mindfulness to read with your child.

By Dharmachari Nagaraja S$42.80

With full-page illustrations perfect for children, this book consists of over 50 stories from three classic collections — “Buddha at Bedtime”, “The Buddha’s Apprentice at Bedtime” and “Calm Buddha at Bedtime”. It uses adventures of different characters to bring across easy-to-understand Buddhist messages to children, providing them with the essential techniques to unwind before sleep and as they go about their day.

Book titles that are beneficial to your well-being and worth reading!

Available at all Awareness Place outlets.

Reality and Wisdom

Exploring the Buddha's Four Noble Truths and The Heart Sutra.

By Lama Migmar Tseten

S$23.90

Taking readers on a journey of discovery, this book consists of two sections. The initial section explores the foundational Buddhist teachings of the Four Noble Truths, while the subsequent part explains the succinct and enigmatic lines of the Heart Sutra. Offering comprehensive and detailed presentations of key Buddhist teachings, this book is a valuable read for a diverse audience, from beginners to advanced practitioners.

Impermanence in Plain English

A guide to personal realisation through impermanence.

By Bhante Gunaratana and Julia Harris

S$22.90

This book explains the Buddhist view of impermanence and guides readers towards personal realisation. Drawing from Pali scriptures, the authors present these teachings with a fresh and direct language that enables readers to personally realise the liberating insights that free them from suffering and cyclic existence. For those seeking liberation through Buddhism, this book is an ideal read.

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