To Practice Mindfulness Is to Return to Life
by Thich Nhat Hanh

To practice mindfulness is to become alive. Life is so precious, yet in our daily lives we are carried away by our forgetfulness, anger and worries. We are often lost in the past, unable to touch life in the present moment. When we are truly alive, everything we touch or do is a miracle. To practice mindfulness is to return to life in the present moment.

Practicing mindfulness, we see the suffering that is caused by the destruction of life everywhere, and we vow to cultivate compassion and use it as a source of energy to protect the lives of people, animals, plants and minerals. When we see suffering, compassion is born in us. It reflects the Buddha’s first sermon, that we have to be in touch with suffering.

It can be said that there are two kinds of suffering. Perhaps ninety-five percent of the suffering we endure every day is not at all necessary. Because of our lack of insight, we cause suffering to ourselves and others, including our beloved ones. But the remaining five percent is born out of contact with the real suffering around us and inside of us. To be aware of this kind of suffering brings about compassion, the energy necessary to transform ourselves and help relieve the suffering of the world.

Do not lose awareness of the suffering that is going on in the world. Nourish that kind of awareness by whatever means possible: images, direct contact, visits, and so on. We have to do that in order to keep both the awareness of the suffering and compassion alive in us. But experiencing too much suffering is not good. Any medicine must be taken in the proper dosage. We need to stay in touch with suffering only to the extent that we will not forget. Then compassion will flow within us and be a source of energy that we can transform into action.

People often use their anger at social injustice as a basis for action, but that is unwise. When you are angry you are not lucid, and you can do many harmful things. According to Buddhism, the only source of energy that can be useful is compassion, because it is safe. When you have compassion, your energy is born from insight. It is not blind energy. With compassion, we practice in order to learn ways to protect the lives of people, animals, plants, and minerals. Just feeling compassion is not enough. If we do not know how to help, we can do damage. That is why love must go together with understanding.

Virtue and non virtue depend on the intention within the mind. Virtue is not necessarily determined by outer action because to practice dharma means to purify the mind. If you upholds mindfulness and care at all times then whatever you do will be dharma. Non distraction is the path of all Buddhas. It itself is the Buddha. Mindfulness is the actual Buddha.

— Garchen Rinpoche

如何轉苦為樂
星雲大師

佛陀說法,都是隨弟子的根機利鈍,而有不同的教化,但是佛陀也有許多基本的思想、教義。例如,全世界公認的原始佛教時代,佛陀經常講苦、空、無常、無我;到了後期,才鼓勵信徒要行六度萬行,要發四無量心,要舉四弘誓願等。

我們所了解的原始佛教,佛陀對人間的看法,說苦、空、無常、無我等,是非常究竟的。不過,後代的弟子、信徒,因為對佛陀的教化沒有深刻的體認,多從消極上講說人間的苦、空、無常、無我,使得一般信徒都跟著從消極面去體會,讓人感覺到佛教的人生沒有美景、沒有光彩。

遙想人間的佛陀都在社會上生活、托缽、乞食、說法,度化眾生,後代的佛教徒卻主張要入山隱蔽修行,與社會脫節,把積極救世的佛法轉為消極避世的意思,甚為可惜!以下謹就佛教的根本教義加以闡述,並說明其與人間佛教的關系。

人間可以轉苦為樂

不少佛子把人生說得苦不堪言,並強調苦有生死苦,有三苦,有四苦、八苦……無量諸苦。其實佛陀提出苦的實相,是要我們正視這個問題,從而進德修業,去除苦因,得到究竟安樂;不是要讓我們感到人間是苦,就厭離人生、就感覺到娑婆如苦海、三界如火宅,人生沒有意義、人生活得沒有目標,因此不愛世間、厭離世間。

苦,不該是這樣認識的。苦,不是什麼不好,從積極上來說,苦對於我們人生有極大的貢獻;因為苦,是我們的增上緣,苦,是我們的營養劑。它給我們學習、給我們奮斗、給我們增上、給我們成熟、給我們超越,有能量的人可以刻苦自勵,對人生是有正面的幫助。

以離苦得樂而言,讀書的人,沒有十載寒窗之苦,哪能有金榜題名之樂?農人不辛苦的耕耘種植,怎麼會有好的收成呢?軍人不吃苦,怎麼能升為將軍?工程人員不細心的研究,怎麼能成為專家?沒有工作上的辛苦,哪裡能有成就?父母生育子女,不教育、不辛苦扶養子女,他們怎麼能長大成人呢?子女成人了以後,對老年的父母,不辛苦的去孝敬、奉養,又怎麼算是人間的倫理之道呢?花草樹木不經過嚴冬的寒霜冰雪歷練,哪來春天的芬芳撲鼻呢?一些動物不經過寒冷的冬眠或酷熱的夏蟄,不去適應苦的過程,又怎能繼續存活呢?

苦,是我們的老師;苦,是我們的力量;苦,能幫助我們成就;苦,讓我們給人家稱贊。苦,好像泥土做的瓦罐經過火烤,它就會堅實;瀝青被壓縮之後,就會堅硬踏實,給人行走;就說是黃金吧,也要歷經艱苦讓洪爐來冶煉;就是白玉吧,也要辛苦地讓工匠琢磨才能成器。

苦,也是一樣,它可以給我們訓練,給我們堅強,給我們向上,給我們奮發。人生又怎麼能不透過苦,來發展未來的成就呢?所謂‘吃得苦中苦,方為人上人’,佛教裡成功的修行大德,都是經過千錘百煉、千辛萬苦,才能與道相應,才能修行成功。就是佛陀吧!沒有六年苦行的基礎,後來的悟道也不是那麼容易。

千錘百煉 人生超然開闊

明朝於謙有詩雲:‘千錘百煉出深山,烈火焚燒莫等閒;粉身碎骨都無怨,留得清白在人間。’我們粉牆用的石灰,沒有經過開挖、火燒、水溶、錘擊等嚴竣的工序,哪裡能成為潔白的粉末,來美化房屋,供人居住?

苦,是世間的實相,這是不錯的。如佛教說八苦,有所謂生、老、病、死、怨憎會、愛別離、求不得、五蘊熾盛等苦。生,父母生兒育女,那種辛苦,誠然是難以言喻;老了以後孤苦伶仃,甚至沒有人照顧,那也是苦不堪言。有病了,本來心裡就有貪瞋愚癡精神上的苦,再加上皮肉的痛苦,如浪潮般的折磨,真可謂內外交煎,苦迫逼人;還有世人普遍畏懼的死亡,更加深了世間諸苦叢生的印象。

甚至還有恩愛的別離、冤家的相會、萬般希望卻不能獲得等等,這些苦都讓人深感煎熬。乃至一天當中遇事觸緣,身心受寒暖、勞累、辛勤……時產生了各種煩惱,你也不能說人間不苦。

但是人間這許多苦難,不是不能克服。例如:父母生兒育女是苦的,但是把兒女抱在懷中的那種喜悅安樂,這樣的苦不也帶來幸福希望嗎?甚至一些貼心的兒女,時常給予噓寒問暖,照料關懷,不也讓父母感到溫馨倍至嗎?

老是苦,但也有人老了以後,頤養天年,享受兒女團聚,享受含頤弄孫,享受天倫之樂;老了可以居家相惜,兒孫孝養,這不也是另一番情趣嗎?老,受人的尊重、受人的侍候,受人的奉養,老也有老的喜悅、老的成就;就是老年退休了無人孝養,也可以發展第二春,讓自己的人生更超然開闊。你能說老一定是苦嗎?

悟病痛意義 不執著貪戀

就是有病了,我們可以到醫院,找不同科的醫生,為我們治療各種的病痛,但你也要懂得病理,要知道營養,要知道保健,要知道運動,才能康復。就是在病榻上,現代醫護人員的照顧侍奉,有時候病中也能得到諸多的因緣,得到許多的關懷,你也不能說,有病絕對是苦。有很多的人,藉病養息,與病為友;或者在寂靜的地方贍養,與大自然共居,散步、看花,和青山綠水同在,反而因病得閒,讓身心獲至深層的放松與沉澱之後再出發,也未嘗不是因病得福。

俗話說,吃了飯食哪裡能不消災呢?病痛也不是完全不好,有的人希望生一點小病磨練自己,佛教大德常說,修道人帶三分病,才知道發道心。病,不也能幫助我們人生的增上和超越嗎?經典裡說,身體上有老、病、死、生的苦,心理上有貪瞋、愚癡的苦,只要你有佛法,就能透過磨練,從心不苦,做到身不苦。

更何況忙碌的人希望生一點小病,可以休息幾天;健康的人也希望有一些小病,來體會病中的意義。病可以讓我們認識人世間不可能十全十美,不可以指望長生不老。病的痛苦讓我們看到世間真實的一面,讓我們對世間不必貪戀、不必執著,所謂‘英雄只怕病來磨’、‘有病方知身是苦’,知道病苦就不會執著。人往往因為有病,就不會永久貪戀虛幻的榮華富貴,進而尋求生命的真實意義。不是有許多人因為大病一場而看破人生嗎!?對人生能有另外一番體悟,這也不是絕對不好的事情。

說到死亡,一般人認為死亡最苦,其實,死亡不但不苦,可以說,還是一種喜悅。因為年老衰殘的身體,等於破舊的房屋,必須拆了重建,才能住人;損壞的引擎,必須汰換更新,才能使用;又好比花草樹木,不修剪枯枝殘葉,沒有希望,沒有未來,那才是愚癡,等於春夏秋冬四季的循環,冬天過去了,還怕沒有春天的百花開放嗎?

生命不死 輪回循環不已

死亡,不是死了就沒有。就像花果成熟了,果實是那麼的甜美,那麼的豐收!這一期的果實收成了以後,種子又會再生長繁衍出下一期的收獲;人生也是一樣,老病死亡以後,色身雖然毀壞,但是我們的真如佛性不滅,正所謂生命不死。就等於燒火的木柴,一根木柴燒完了,再接著另一根木柴,一根根木柴彼此不同,就如生命一個階段、一個階段也不相同,但是生命的火苗一直延續焚燒,不會間斷。

又如念珠,一粒一粒的珠子,就好像一期一期的生命,彼此之間用業力的線,把前後期的生命體串連在一起,輪回、循環不已,不會說死了就消滅沒有,只是因為人有隔陰(我)之迷,隔了這一個身體,就是隔世了,就像隔了一道牆壁,你在那邊,我在這邊;換了身體以後,對於前世種種,今生就不復記憶了,但是善惡的業報,仍然存在,繼續在因緣裡面流轉。

死亡就等於移民到其他的地區,有錢的人可以移民到好的國家地區,沒有錢只有到比較苦難的地方生活;往生的去處亦然,它是基於善惡因果的業報,非常公平。所以生、老、病、死是很自然的現象,不必為它太多的罣礙。

過去的佛教常以‘生、老、病、死’來說明人生的過程,讓人感到死亡就是終點,未免太過消極,假如把它的次序調整,成為‘老、病、死、生’,雖然內容不變,卻增添了積極進取的意味:因為既然有‘生’,就有未來,就有希望,等於冬天過去了,春天就來了,又有什麼不好呢?好比生命的火焰一直燃燒,人生只要為善,有好因好緣,何必一定要說得那麼愁雲慘霧呢?

我們認為,佛陀的意思,是要我們認識生、老、病、死,從生、老、病、死中去長養善根,完成悟道、擴展生命、豐富的未來,所以我們要好好的結緣,好好的行善,讓我們來生獲得富樂。

修持對治苦迫 擴展生命

人生,有佛教信仰的人,都會知道是喜樂參半,假如懂得佛門的修持,會有很多方法對治我們的悲苦。例如,貪欲之苦,可以用不淨觀來對治;瞋恨之苦,可以用慈悲觀來對治;愚癡之苦,可以用因緣觀來對治等等。其他如:精進可以對治懈怠,尊重可以對治驕慢等等。因此八苦中的其它四苦──怨憎會苦、愛別離苦、求不得苦、五蘊熾盛苦,乃至世間無量諸苦,也不是完全不能超越。在信仰裡面,有這麼多好的方法,做為人生降伏諸苦魔怨的指南,讓我們得以不斷進步,難道不會感到人生那種美好的價值嗎?

人世間,因為怕苦,所以就被苦征服,若能無懼於苦難,在世間沒有感到困苦艱難,便能直面挑戰,超越苦難,成就諸事。如過去中華文化主張要能吃苦、要能忍耐、要能受委屈、要能經得起苦的淬煉,才能讓我們更具有堅強的力量,人生也才會成長,才會增上,前途才有光明。

我們也可以看到,社會上怕吃苦的人、懶惰的人、懈怠的人,會有成就嗎?唯有肯得面對苦難,克服困難,努力奮斗,才會成功。因此,佛陀講‘苦’,是鼓勵我們走向佛道,所謂‘難行能行,難忍能忍’,不畏懼苦難,那才是佛陀對人間的開示。

總說,‘人生是苦’,這句話是不會錯的,但苦是有積極向上、成長的意義,不必把它說得那麼消極,不堪忍受,佛弟子本該以學習苦行作為修行悟道的橋梁。當然,苦行也不是修行必經的過程,但是能夠吃苦的人生,必定前途會有作為、有成就。所以,人生對苦,應該要有一個重新的認識,它是我們的增上緣,不是我們的仇敵。假如能自我訓練,以苦為樂、以苦為有、以苦自得,那也是人生最大的享受。

If the intentions are good, then so will be the levels and paths. If the intentions are bad, then the levels and paths will be too. Since everything depends on one’s intentions, always strive to make sure that they are positive.

— Lama Tsongkhapa

The Perfection of Enthusiastic Effort
by Jetsunma Tenzin Palmo

The fourth paramita is that of viriya, which means perseverance or enthusiastic effort. We all appreciate that if we want to succeed in any skill we first have to practice. I knew a young boy in Australia who from early youth deeply loved the guitar: classical and Spanish guitar. Even as a young schoolboy, he would practice many hours every day on his guitar. Now as an adult he is a brilliant guitarist who wins many competitions. The point is that, although he had a natural talent for music and he loved the guitar, nonetheless he still had to practice.

If we want to be a footballer or engage in any kind of sports, or to become a dancer or a computer expert or anything at all, we need to practice. Even if one has a natural talent, one still has to repeat the same exercises over and over and over until they become spontaneous. If we can accept this about mastering a physical skill, why do we sometimes imagine that, on a spiritual path where basically we have to completely rework our own mind, somehow it’s just going to happen automatically?

Nowadays, it’s popular in certain spiritual circles to say: “Oh well we already have everything, so there’s nothing to be done. We already are Buddha, so therefore we don’t need to do anything.” This is why sometimes Dzogchen and Mahamudra are popular. People think: “Oh, you just sit and there you are. You have nothing to do. You just have to be.” But do we realise the difficulty of just being? It probably takes years and years of effort to become effortless. It’s like professional musicians who spend years and years practicing and practicing until finally the music plays through them. But we can’t just sit down and expect that to happen without putting in so much time for just practice. When we see great musicians playing it looks completely effortless as if they’re not doing anything and just the music is pouring through their fingers. But we know how many hours everyday for so many years, they have dedicated to being able to appear so effortless!

There is a story in our Drukpa Kagyu tradition of a ‘crazy’ yogin called Drukpa Kunley. One time he went to Lhasa and visited the main temple called the Jokhang. The principal statue in the temple is a statue of Shakyamuni Buddha called the Jowo Rinpoche which is said to represent Shakyamuni Buddha as a youth. So then Drukpa Kunley bowed down and he said to the Buddha: “Okay, you and I started out at the same time. You became a Buddha and here I am still stuck in samsara! What’s the difference between us? The difference is that you made efforts and I was lazy!”

The reason we’re all sitting here in samsara is because we’re lazy. Of course we must have done something right and made some efforts in past lives, otherwise we would not have an interest and connection with the Dharma now. But the point is that although we have this tremendous potential for realisation because that is our true nature. Nonetheless, unless from our side we take the Dharma and put it at the centre of our hearts, at the centre of our lives, nothing much will change, nothing will transform.

People complain that they would like to practice, but they have no time. This is one of the reasons why I chose to talk about the Paramitas — generosity, discipline, patience, effort, meditation and wisdom — because not only do these bodhisattva virtues comprise the path to Buddhahood, but they are our own intrinsic qualities which we need to develop in our daily lives. So therefore we must not think that Practice is only when we are sitting on our meditation cushion or when we come to a Centre to listen to Dharma talks or when we are doing our rituals, and so the rest of our daily life is just so much worldly activity. Because if we make this separation, then the time we give to the Dharma is so tiny, while the time which we are caught up in worldly distractions is so great.

But if we think of our Dharma perception, our understanding of the Dharma as like yeast, then we mix that yeast with the heavy dough of our worldly life and it will rise up and the whole of that dough will become light and nourishing. Instead of being a big indigestible lump, the dough rises up and we bake it and it is delicious! This is so important. Everything that we do, if we do it with awareness and kindness, if we really use all our experiences as an opportunity to bring into play the various principles of the Dharma which we have heard and read about, if we really use our daily life as a practice, then everything is transformed.

It doesn’t matter how many great Lamas we meet, how many wonderful teachings we hear, how much inspiration we gain from others, in the end it depends on ourselves, what we do with our lives, what we do with our own mind.

So this question of effort and perseverance doesn’t mean a kind of heaviness and panting exertion that tires us out. It’s not a joyless doggedness. When we’re doing something we really love, it doesn’t seem difficult at all. It seems easy because we have so much joy in doing it. The Dharma should be a cause of joy. It’s like any activity: if we really enjoy doing it, then even though we devote such a lot of time and energy to it, it doesn’t tire us. So if we see that everything in our lives — our family life, our time with our friends, our colleagues and society in general is our Dharma practice, and everything that happens to us is our opportunity to learn and develop — then what seemed like a pretty dull, boring, pointless existence is transformed into something profound and meaningful!

Our lives can have meaning for us. It’s so important to realise that this particular human birth is our great opportunity and we won’t probably get it again if we waste the chance now. This is the opening. No great master is going to come along and click his fingers and we’re just going to get it. It doesn’t work like that. Even if we are fortunate enough to experience a glimpse of the true state, it still needs so much time and practice to stabilise this understanding. Even if the Lord Buddha himself was sitting in front of you, all he could say would be: “Practice.”

Many of the Buddha’s disciples were ordinary people — they weren’t all monks and nuns. They were kings, businessmen, farmers and housewives. In fact it’s noticeable if we read the early Sutras, how much time the Buddha actually spent around towns, talking with ordinary people and encouraging them to transform their lives. They didn’t all become monks. They just used his teachings in their daily lives and attained very high levels of realisation. So if we use our everyday lives as our spiritual practice, things will definitely change. Then our biggest problems will become our greatest opportunities.

Whether you’re practicing Dharma or something strange depends upon whether or not you give up the eight worldly dharmas. Check within yourself. If your mind is free of the eight worldly dharmas, then you can be called a Dharma practitioner. But if you appear to be practicing while grasping at the eight wordly dharmas in your mind, you’re not practicing Dharma; instead you’re practicing something strange! When you abandon the fantasies of this life — abandon grasping at this life — then whatever objects you relate with, deep inside you don’t make any claim on them or think of them as “mine.” When you’re free from grasping at the appearances of and fantasies about this life, you’ve begun to practice Dharma.

— Ribur Rinpoche

口中无嗔吐妙香
文|常静

无著文喜是唐代著名禅师,他七岁出家,曾遍参诸方善知识,并在朝拜五台山时得到文殊菩萨示现,为其指点迷津。文喜禅师前往五台山华严寺,在参礼至金刚窟时,遇到一个老翁牵牛而行,邀请他入寺。老翁在门口呼唤均提,有一个童子闻声出来迎接他们。入寺后,老翁问文喜禅师:“近自何方来?”文喜说:“南方。”老翁问:“南方佛法如何住持?”文喜说:“末法比丘,少奉戒律。”老翁问:“住有多少人?”文喜说:“或三百或五百。”文喜问老翁:“此间佛法如何住持?”老翁说:“龙蛇混杂,凡圣同居。”文喜问:“多少众?”老翁说:“前三三,后三三。”老翁与文喜禅师经过一番问对之后,便让童子送文喜禅师出寺,文喜问童子:“前三三,后三三,是多少?”童子大叫一声:“大德。”文喜随机应答,童子说:“是多少?”文喜问:“此是何处?”童子说:“金刚窟般若寺。”文喜恍然大悟,方知刚才的老翁即为文殊菩萨,现在想见也无法再见。文喜禅师即向童子顶礼,希望临别时送他一言。童子即说偈云:

面上无嗔供养具,口里无嗔吐妙香。
心里无嗔是珍宝,无垢无染是真常。

童子说完此偈语,便与寺院都不见了。只见到五色云中,文殊菩萨乘金毛狮子往来,忽然有白云从东方来,遮住了文殊菩萨。文喜禅师便再也看不见文殊菩萨了。

在文喜禅师和老翁及童子的对话中,其中童子的偈语给文喜禅师以很大的启示。这首偈颂也成为后来禅门中广泛流行的警句。这首偈语告诫人们要从内心与外在去祛除嗔恨,才能对任何人都保持平等之心。均提童子认为,当一个人在面容上没有嗔意,就会得到别人的亲近供养;当他口中没有嗔意的时候,他说出的话语就像无上妙香,受到别人的普遍欢迎;当人心中没有嗔恨就像珍宝一样可贵,当人心无垢染之时才是真常。

在均提童子的这首偈颂中,重要的一句是“口中无嗔吐妙香”一句。这句话说出了待人处世应当具备的基本态度。俗话说:“良语一句三冬暖,恶语伤人六月寒”。一个人只有当他说出没有嗔心之意的话语 时候,才能温和柔顺,别人爱听。如果满口是伤人或不利于团结的话,他的话一出口就会伤及他人,令人避而远之。均提童子在偈颂中劝人,说话时一定要和善、温暖人心,只有这样,才能受到别人的欢迎,与人结下善缘。特别是对那些悲观厌世的人,说不定你的一句妙香之语会使他们燃起生活的信心,随之人生道路也会发生改变。

我们都知道,嘴巴可以是吐放剧毒的蝎子,令人生畏远避,也可以像柔软香洁的花园,散发清香和喜悦,为人间邀来翩翩的彩蝶。留一张口,说赞美的言辞赞美天地,赞美所有的人……..⋯赞美,像雨后的彩虹,黑夜的萤火,虽然是惊鸿一瞥,却是久久的激荡回味!《法句经·言语品》上说:“誉恶恶所誉,是二具为恶。好以口快斗,是后皆无安。”《吉祥经》也说:“言谈悦人心,是为最吉祥。”这都如均提童子所说一样,劝人要多说喜悦人心的话语,与人结下善缘。

“口中无嗔吐妙香”是与佛教的口业息息相关的。在佛教“身口意”三业中,口业是其中的重要部分。在口业中,佛教戒律常把口所造作的恶业分为恶口、两舌、妄语、绮语。所谓恶口就是对人说粗话、脏话伤害别人。两舌是指调拨是非,对张说李的不好,对李说张的不是;妄语是指对人说假话;绮语是指对人说华而不实的话语。孔子曾说“巧言令色,鲜矣仁。”说的就是那些喜欢花言巧语讨人欢心的人,常是那些没有仁爱之心的人。佛教认为,人世间的诸多悲剧都是由于人们造作过多的口业所致,比如家庭之间关系不和,邻里关系紧张,夫妻反目成仇,同事之间不团结等等,正是由于恶的口业导致人们互相猜疑,互相诽谤,恶语相向,结果自然是结怨结仇,搞得关系紧张,甚至引发出一幕幕杀人害命的悲剧。

正是由于口造作恶业对人带来的巨大伤害,佛教戒律才特别重视人们守护自己的口业,主张让人多做口中善业─不恶口、不两舌、不妄语、不绮语。其中不恶口就是不以粗话脏话伤害别人,不仅不以粗话伤人,相反的,还尽可能以和善温馨的话语来对待别人。就像四摄法中所讲的以爱语来对待别人。若想以爱语的方式来对待你周围的人,首先应当有一颗没有嗔恨的心,这就要求我们不仅对一般的人应当怀有慈悲之心,即使是与我们有仇怨的人,也应当能够宽容他们,不计较以前的恩恩怨怨,把这些有怨的人也当成自己的亲人来加以感化。只有我们对人心中无嗔恨,才能在口中对他们说出妙香之语。人们常说“言为心声”,说的就是口中的话都是自己心之所想的外在表现。对一般人来说,要想去除嗔心就应当像弥勒菩萨诗偈所言:“老拙穿衲袄,淡饭腹中饱。补破能遮寒,万事随缘了。有人骂老拙,老拙只说好;有人打老拙,老拙自睡倒。唾涕在面上,随他自干了。我也省力气,他也没烦恼。这样波罗蜜,便是妙中宝。若知这消息,何愁道不了。”

如果我们都能以弥勒菩萨的忍辱精神来对待外来的伤害,宽容那些伤害我们的人,那么你对待他们就不会有嗔恨计较之心了。这时,我们与人说话就不会带有火药味了,而是能以温和慈爱的话语让人感受到你的关心。所以,在四种口善业之中,唯有不恶口最为重要,如果你在生活中能够做到不恶口,并且还能够以真诚的关爱之语来对待别人,那么,你就不会去做两舌、妄语、绮语之类的事情了。如果你能够以不怀私怨的妙香之语言来对待别人,并且宽容他们的过错,日久天长,会使他们的良心发现,从而对自己的错误行为追悔莫及。在良知的驱使下,他们会主动向你忏悔道歉,请求你的宽容。因为受到你的感化,他们也会成为你的好友,而且也会成为对人口说妙香之语的人。因此,一个人只要口中无嗔,他们的话语就会被别人接受与尊重,人与人之间就会少很多纷争和悲剧,人们之间的相处也会因此变得和睦幸福。

俗话:“病从口入,祸从口出。”可见护持好我们的“口”是多么重要的一件事。若把握得好就能够口吐莲花,妙语连珠,受人赞叹;若把握不好,就会惹事生非、恶口伤人,令人厌恶。有则佛教故事就说明了这个道理:曾有一位居士请教法航禅师:“师父,什么才是世界上最美妙的东西?”

法航禅师思考了一下,回答到:“舌头!”

居士十分纳闷,问其缘由。

法航禅师说:“因为舌头能讲出世上最美的语言,说出最华丽的词句,因而,它是世上最美妙的东西。”

居士紧接着又问道:“请问师父,什么又是世界上最坏的食物呢?”

法航禅师依然回答:“舌头!”

结果,居士更困惑不解地问道:“这不是世界上最好的东西吗?”

法航禅师解释说:“舌头是世界上最可怕的东西。它挑拨是非,颠倒黑白,能把死的说成活的,能把活的说成死的,所以舌头最坏。”

居士听过之后,无比虔诚地对法航禅师说:“师父给弟子上了一堂教育深刻的课呀!”

语言是世界上最美丽的也是最恶毒的东西,它的力量有时可能强大到可怕地步,有时甚至可以决定人的命运。在人际交往中,可说可不说的话,最好不说,没经过考虑的话一定不要说,伤害他人,不利于团结的话坚决不要说。在日常生活中,只有以善巧的语言,说出善巧圆满的话语,才会得到最佳的人缘。

如果一个人经常妒贤嫉能,对人说嗔心之语,他不仅会伤害别人,还会给自己带来祸患。在佛教里有一则非常有名的典故,讲的是悟达国师生人面疮的故事。悟达禅师是唐朝时的高僧。其戒律学问均为世人所标榜,唐王也尊礼他为国师。一次皇帝供养他一个沉香宝座,他便生起了一念骄慢心。从那以后,他的腿膝盖上就长出了一个形似人面的恶疮,耳鼻眉目等齐全,而且其口能吞饭食。恶疮长成后,痛彻骨髓,悟达禅师为此而昼夜不能安宁。皇帝召集天下名医,仍不能治愈。

悟达国师之所以一念骄慢心就膝上生疮,是因为在十世前的西汉时期,晁错就是人面疮的前生,袁盎就是悟达禅师的前生。当时吴楚七国造反,袁盎因在汉武帝面前说了很多讥毁中伤晁错的馋言,害得他在东市被腰斩,这个深仇大恨,晁错一直都在寻求报复的机会,但因为十世以来,袁盎都是身为净戒高僧,使他没有机会。如今悟达禅师受皇上的恩宠,心生傲慢,晁错才有了机会乘虚而入。所以,就示现人面疮来报复他。可见,身为高僧的悟达国师,也依然难以逃脱造口业的报应。

因此,在我们日常生活中,应当经常对人展现笑颜,口说无嗔之妙香话语,以此慈爱之语给人以温暖和关爱,与人建立起和谐友爱的情谊,我们的人生也会因此绽放出更加绚丽的光彩。