But the most terrible truth of dying of old age is that everything is not as we thought, which means that it is not easy to give birth to people.
Buddha once told a story in Za agama.
佛陀对弟说譬大地悉成大海一盲龟寿量劫百年一其头海中浮木止一孔漂海浪随风东西盲龟百年一其头当得遇此孔不
阿难对佛陀说不能世尊此盲龟若海东浮木随风或海西南北四维围绕变尔不必相得
佛陀于是对弟说盲龟浮木虽复差违或复相得愚痴凡夫漂五趣暂复人身甚难于彼彼诸众生不行其义不行法不行善不行真实辗转杀害强凌弱造量恶故
这段经文简单地说是大海里一瞎眼乌龟它一百年才浮海面一次而海面一块漂浮木头面一个洞那瞎眼乌龟每百年伸头一次把头伸进浮木洞里没可能而众生要转生人可能性比那盲龟浮木还要困难得多呀
我们今天此难胜因缘人身诞生在这个世界知道再来时候是此不易那么珍惜剩岁月实在是人生中最重要课题
珍惜岁月唯一道路在增一阿含经中阿难曾说过一首诗值得我们记而诵
诸恶莫众善奉行净其意是诸佛教
一九六年九月十日
是我闻
猿啼岭鹤唳林断云风卷水激长湍最爱晚秋霜午夜一新雁觉天寒
释伽牟尼佛将涅槃时候弟阿难随侍在侧想到师父很快就要命终忍不住悲从中来眼泪
这时候另一位弟须跋陀罗也赶到了他看到阿难哭泣就劝阿难说师父在世时候我们可随时问道师父死后我们就法教了因此你哭是益还不在师父没入灭时师父示几个重要问题
Ananda stopped crying and said what to ask.
Bhadra must say who should learn from the first master after his death, who should live in the second master after his death, what should be the law for the third master after his death, and what should be written at the beginning of everything?
Ananda said to the former Buddha, "After my death, you should learn from Polo and Mu Cha. I should remember all the classics by silence."
This is the Buddha’s last brief demonstration to his brother, which is also a very important legacy of the Buddha. I would like to say briefly here that Polo Mu Cha is a Sanskrit translation, and it is a precept for the Buddha to instruct his brother to abstain from lawyers.
Four thoughts are observing the impurity of the body, observing the suffering, observing the mind and observing the law. I translate it into vernacular Chinese as observing my body, observing my environment is not clean, observing my delusions is often impossible to observe the world, and observing the law is all me.
The Buddha’s answer to the third question is silence, silence and rejection, which means that you should be silent, practice and change your mind. If you don’t believe, don’t go to him
The answer to the fourth question has a great influence on Buddhism in later generations, and it also affects all the classics. The Buddha said that I heard it and translated it into vernacular, but I heard it from the Buddha himself.
What Buddha? What if I smell the classics? I think it’s to emphasize the authenticity of the classics. In many classics, the Buddha said that I am true and true, and that he never tells lies, ambiguities and lies. This is a very important spirit in Buddhism. I can’t hear the Buddha show all beings that I can have faith in the classics in the last days of Buddhism.
Therefore, it is natural that I smell all the classics. Today, we will play a roll of Buddhist scriptures. It is all about me. That’s how it comes.
Its scenery is vivid.
In addition to the fact that I heard Buddhist scriptures, there is also a feature that I first talk about the time and personnel before I remember the classics. This is also the case, saying that the classics are true and the scenery is vivid.
For example, the head of the Diamond Sutra is when I heard that the Buddha gave a tree to thousands of people in the Lonely Garden in sravasti. When the Buddha was eating, he entered the house and defended the city to beg for food. He was still begging for food in his city. When he was seated, the elders had to be partial to swollen shoulders and right knees, and crossed his hands respectfully. The White Buddha, Dj Yan, the Buddha, came to care for all the bodhisattvas, and told all the bodhisattvas, good men and women to send out their hair.
From this passage, we can clearly see that the classic account is cautious and meticulous. It tells the story of the Buddha, and the number of people who listened to the Dharma in the place. After the Buddha went to the city to eat, he sat up and made a courtesy to the Buddha. What questions did he ask the Buddha, and so on.
Classic is a clear description of personnel and time. This is a very historical writing, which truly records the birth of a classic for future generations to read, and people can follow the basic direction.
The most important meaning is that the word "a moment" is an uncertain time. What does it mean at that time? We should know that the Buddha said that the Mahayana is different from the Hinayana, and it is not always the same. This kind of time is a moment when the cause is established.
In the Buddha’s statement, do we know that the Buddha does not speak easily, but because of time, people and places, because time is ripe, because people want wisdom, roots and places are solemn, and these three causes will all coincide with the Buddha’s statement, which can be seen as important at the moment