 川震震出最大难民潮 解析512地震成因 |
Jun 9, 2008 12:02 am
275 Views | 再转 :川震震出最大难民潮 解析512地震成因2008-06-06 20:58凤凰卫视 > 凤凰节目 > 解码陈文茜 > 正文川震震出最大难民潮 解析512地震成因
陈文茜：在讨论这次的四川大地震的地质科学之前，我们先来看这次四川大地震，它在人类的世界史上，所代表的义涵，联合国他所宣布的联合国认为这一次的四川大地震，它震出了最大的难民潮。
事实上，在两次世界大战，虽然也有很大的难民潮，但是从来没有一次的灾难像这次的四川大地震，在这么短的时间里头产生了这么多的灾民。按照联合国目前为止所得到的统计，这次的四川大地震的重灾地区，它波及的受灾户高达2792万人，而无家可归的灾民高达547万余人，这个数字还是在这一次整个四川的余震，也就是前天下午4点的余震之前，所做出来的统计。
除了两次世界大战，比如说包括日本的那两颗原子弹，它灾民数都没有这么大之外，我们于近期的几个大灾难之外，像美国的“卡特里娜”，它有100万的人，无家可归。
那么像我们所熟悉的南洋大海啸，也是100万人，孟加拉大地震当时是300万人无家可归，这些数目都没有四川大地震这一次有547万无家可归，灾民高达2792万人。
所以它对一个政府，能不能迅速的安置灾民的考验，是非常高的，也看出每一个国家政府的能力，在美国的卡特里娜风暴以后，美国人最震惊的是，这是所谓的美国吗？美国一直觉得自己是全世界最强盛的国家，可是在当时的卡特里娜风暴，突然开始意识到，美国好像是一个未开发的国家，好像是一个落后国家，整个不管灾前的预警，还是灾后对于灾民的安置，到现在为止卡特里娜的重建都没有完成它应该有的全部安置的目标。
而这次四川大地震国际一般对于中国大陆的评价，都相当得高，包括像《华尔街日报》，还有新加坡的《新岛日报》等等，他们都特别提到了四川大地震，大家对中国政府刮目相看，包括他对台湾老百姓，对中国政府的某些尊敬，尤其是表现在这次灾后处理的能力，我们给大家做一个相关的整理。
川震让550万人无家归，灾民克服困难重拾生活步调
解说：他们原本素不相识，因为一场大灾难意外成为患难之交。
学生：灾难面前。
老师：我们不哭。
学生：我们不哭，我最棒。
老师：我坚强。
学生：我坚强。
解说：地震后550万人无家可归，不论小孩或大人，日夜全都栖身露天帐篷。
地震灾民吴晓萍：我两个女儿死了，我家失去了五个亲人，也失去我们的房子，我们甚至连衣服也没有，只带着我生病的丈夫逃出来，我们现在什么都没了。
解说：简陋的灾民中心里，布告栏上一张张寻人启示，令人鼻酸，拭去眼泪，灾民仅剩的希望，就是和幸存的亲人相依为命，擦澡、盥洗和三餐就地解决。大家一起排队领泡面，喝稀饭。
记者：你吃干啥？
地震灾民：吃红瓜稀饭。
解说：累了就一排排依序睡帐篷，成排的帐篷人满为患，这里不但是灾民的栖身之所，也有临时学校陆续开课，帮助孩童恢复正常生活。
地震灾民儿童：现在在师体这里有很多孩子，我们可以在这里住宿吃饭，而且还可以过着愉快的生活。
解说：照顾五百多万人食衣住行，恐怕是全球历来最庞大的一次灾民安置工程。四川地震震倒了546万间房屋，严重毁坏的有593万间，2792万人的日常生活受影响，灾民的安置规模与效率都远超过2004的南亚海啸，与三年前的巴基斯坦大地震。复杂艰巨的任务，在政府与各界志愿者协力下，迅速有秩序的展开。
为安置灾民赶制帐篷、建临时屋，三五年重建路仍漫长
李成云：先要做好受灾群众的安置工作，确保灾区群众有饭吃，有衣穿，有干净的水喝，有临时住处。
解说：来自各方的援助不断和时间赛跑，许多塑胶工厂24小时不停工，紧急赶制帐篷运往四川。
胡锦涛：咱们在这个地方，多生产一顶帐棚，就可以多帮助几个乡亲们，早日解除他们的痛苦。
解说：但眼前生产的数量不够用，中国外交部呼吁国际响应捐助，总共还需要330万顶帐棚应急。
解说：在中央政府一声令下，20个省市的人员要在百天之外，到灾区建造一百万套组合屋，供灾民未来三五年居住。
陆烨：这是完全是工厂里做好的，然后运到现场以后，直接拼装起来就可以，这样子施工速度非常快，而且它因为本身很轻，所以对于地震来讲的话，也更安全。
解说：官方规定每千个临时住所，都得兴建一所小学，诊疗和商店，但原来的城镇毁了，农民的田没了，数百万灾民，将来上哪儿找工作，地震压不跨的生命力还得经历更多逆境才能获得重生。
陈文茜：我们刚刚在前一段的时候，告诉大家也解释为什么这一次台湾对于中国大陆的赈灾工作所响应出来的爱心，同情以及捐款，都是全世界最高的，其中很大的部分是像这些所谓的组合屋跟震后的重建工作，对台湾来讲都是历历在目。才不久之前的921大地震不到十年前的重要的一个回忆。
那么这次包括台湾，包括日本，包括美国的地质专家，都非常认真的研究四川大地震，因为包括日本，包括台湾，包括美国，都是地震频繁的一个地区，每场大地震对他们而言，重点不是它发生在哪一个国家，而是人类从里头得到了哪些跟断层有关的科学知识，那么这次，大概整个关于地震后，台湾最主要的研究，是放在堰塞湖的部分，台湾从卫星图里头找出了这次我们所看到的最严重的北川的堰塞湖，也是来自于台湾的最早的一个警告。
那么就在昨天最后几个重要的像唐家庄里头堰塞湖都已经被爆破了，那么相关的堰塞湖为什么会酿成祸灾？事实上早在1933年，那一次的四川大地震堰塞湖就曾经在地震45天以后，夺走了很多人的性命。
四川强震规模8威力相当于500颗原子弹
解说：突如其来的天摇地动，让四川山河变色，家不像家，到底当地地层发生了什么变化？根据日本专家分析这次地震引起的断层长达300公里，从震央汶川往北东方向破裂。
原本地震专家认为，渐渐沉积的龙门山断层，一夕之间复活发生剧烈错动，地盘移动超过一公尺，这是台湾观测卫星福尔摩沙二号在地震后第二天拍摄的卫星照，可以看出地震后当地走山严重，和两年前的卫星照相比，可以明显看到山崩截断的河流，形成堰塞湖，甚至淹没部分聚落。
陈文山：崩落的山体，它如果是整个山滑坡的话，山体没有破碎的话，而且很大的话，可能这个堰塞湖就不会溃堤。
陈文茜：反而变成一个新形成的湖泊？
陈文山：新的湖泊，那如果松落的是一个碎石头，碎块崩落下来的话，它是很松散的，将来就很危险。
75年前地震后堰塞湖吞噬2500人，四川34座堰塞湖如不定时炸弹
解说：其实75年前在这次汶川地震震央，东北约50公里处也曾发生规模7.5的大地震，当时地震下沉处引发岷江倒灌，同样形成堰塞湖，结果这些湖泊在地震45天后溃决，造成2500人丧生。而当时没有溃决保留至今的堰塞湖，就是这座叫叠溪海子的地震遗迹，现在不少专家担心，堰塞湖崩溃的历史就要重演。
陈国川：如果这个一解体，那一下来的结果，那这块可能会造成第二次的伤害，雨水一来，降雨不停的话，水一放下去，土石流就整个下来。
解说：目前大陆国土资源部已经观测到，四川9个县市至少34座堰塞湖，其中又以北川的唐家山堰塞湖安县的长屯河和青川面积最大。这些堰塞湖就像不定时炸弹，随时可能淹没下游地区城镇。
降雨强度增加余震频繁需预防二次灾害
解说：专家分析一旦降雨强度增加，积水无处宣泄堰塞湖随时可能溃决，加上地震后山体松动，余震频繁，容易带来泥石流到时造成的灾难将不小于一次地震。现在大陆当局已经派专家24小时监测水位和滑坡情况，要避免二次灾害发生。
陈文茜：而在昨天晚上的时候，大陆更进一步地爆破了好几个像唐家山等堰塞湖，我们来给大家看一下这次地震所形成的整个断层它的当时碰撞的状况。5月12号下午两点28分，在27分之前，四川人仍然活在天府之国这样一个梦想当中，但是过了一分钟，天府之国，为之变色，他们并不了解，底下有一个重大秘密，即将发生，这个重大秘密其实是来自于整个青康藏高原，它的土质本身是比较年轻的，四川盆地，四川其实如果了解，相信对文化的人都知道，四川是中国文明最古老的地区之一，远从商代的时候整个四川的文明就已经成了在所有中国所有各流域、各区里头，最耀眼的。
到现在为止，三星堆文明为什么消失，地质学家仍然不知道，但是大家都了解，巴蜀也就是四川这个天府之国，其实从中国历史以来，它一直就是一个屹立不摇的独特的一个文明流域。而这个文明流域它当然有好几次的地震，但是这一次的地震，在历史里头的记录里头，从来没有产生这么大的一个灾难，当然有一些历史学家就怀疑，三星推文明的消失是不是也跟这次的地震有关系，地震地区的整个主要以成都平原为主，那么它为什么会形成这么大的一个造成这么大的一个灾难，我们来看一下，关于地震科学的解析，这个解析让我们看到它整个断层的移动，这个移动在四川盆地的差不多东北地方往甘肃方向，它几乎就是李白的诗里头写蜀道难。
印度板块向亚洲板块俯冲川震成因，龙门山断壁带地质活跃地震频频
解说：两亿年前，印度板块开始由北向欧亚板块挤压，造成青藏高原隆起，并且不断上升，同时也在它的边缘形成断裂带，成为地震的多发区域，四川的龙门山正好就位于地震带上。
解说男：青藏高原与四川盆地相互挤压造就了龙门山，这里随处可见，因为活跃的地质运动，被挤压变形的岩石，最著名的就是飞来峰，形成年老的岩石，压在年轻岩石上面的独特景象，说明龙门山的构造极不稳定。光是这半世纪，龙门山地震带就发生了十多次6级地震，1938年和1976年在距离汶川不远的松潘地区，甚至出现7级强震。这次的汶川地震根据中国地质局调查研究是由于印度板块再一次的向亚洲板块俯冲，板块间运动造成的，属于一种逆冲挤压型的断层地震。
解说女：所谓的逆冲性就是相对松软地层的青藏高原，在向东缓慢移动时，受到东部坚硬的四川盆地阻碍，这种地质现象被科学家叫做板块的逆冲运动。
解说男：简单的说，就是年轻的青藏高原，不断向年纪大的四川盆地挤压，两者在长时间的摩擦冲突之下，累计了巨大的能量，终于在龙门山的北川和映秀地区，释放爆发。
地质专家也指出，汶川地震不属于深层板块边界的效应，它发生地地壳的脆、韧性转换地带，震源深度为10公里到20公里，属于浅层地震，因此破坏力巨大。再加上当地的建筑结构，并不扎实，就是只有很细的钢筋骨架，遇上威力强大的地震，人类注定只有倒下来，像大自然俯首称臣。 | |
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4 Comments | |
| 印光大师开示—敦伦尽分 闲邪存诚 老实念佛 求生净土 |
Apr 27, 2007 8:49 pm
952 Views |  | 无论在家出家。必须上敬下和。忍人所不能忍。行人所不能行。代人之劳。成人之美。静坐常思己过。闲谈不论人非。行住坐卧。穿衣吃饭。从朝至暮。从暮至朝。一句佛号。不令间断。或小声念。或默念。除念佛外。不起别念。若或妄念一起。当下就要教他消灭。常生惭愧之心及忏悔心。纵有修持。总觉我工夫很浅。不自矜夸。只管自家。不管人家。只看好样子。不看坏样子。看一切人都是菩萨。唯我一人实是凡夫。果能依我所说修行。决定可生西方极乐世界。
诸恶莫作 众善奉行 自净其意 是诸佛教
南无阿弥陀佛 |
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| 王痴头往生极乐(大安法师讲故事) |
Jun 26, 2008 3:42 pm
189 Views | 清末的时候，有一个很笨的人，笨到什么程度呢？生活不能自理，他有个老母亲给他料理生活。他老母亲去世之后，他整个的就没有办法，睡在一个破茅棚里面。大家看到他可怜，给他一点钱，他连钱都算不清楚，一文钱、两文钱，算不清楚，讲话也讲不清楚。基本上就是处在一个饥寒交迫，活不下去的情况。
当时有个道士叫王道人，就怜悯他，可怜他，收留他做弟子，到道观里面去。就叫他王痴头，愚痴啊，愚痴到极点就叫王痴头，给他这个名字。每天就让他打扫卫生，到山上砍柴，传了他一个修行方法，就是念阿弥陀佛。晚上，让他一支香，一边拜一边念。这个王痴头开始连“南无阿弥陀佛”六个字都念不清楚，念了前面两个字后面四个字念不清楚，后面两个字念清楚了，前面四个字念不清楚。就“南无阿弥陀佛”都念不全的，所以经过很长的时间训练，他把六个字念得像那么回事了。但是他烦恼重，一念就打瞌睡，就要睡觉。所以他的师父王道人等他睡觉时，就准备一根长竹竿，他要瞌睡了就敲他几下。“你已经愚痴到这个程度了，你还昏睡，赶紧修行！”就打他。他在师父的逼迫之下，白天干活，晚上就是磕头、念佛。就这样慢慢地、慢慢地他就念。这样念了三年。三年哪！
有一天他师父看到他就想打他，这时候王痴头发话了，他说：“师父啊，你现在可打不得我了。”他说，“你枯坐了十八年都没有消息啊，如果你能像我这样修行，那早到西方去了。”还竟然教训他师父了。他师父觉得今天怎么回事啊？第二天，这个王痴头登上了山上的峰顶，面对西方，合掌，往生了。往生之后火化还烧出了几颗舍利子。这是一个这么愚钝的人，他的成就。他的成就就是愚不可及，他什么想法都没有，他就专，就是拜佛念佛，感通阿弥陀佛，他在山顶上合掌面西往生了，比他的师父高出很多。这叫愚不可及啊！所以我们念佛，为什么现在得不到消息，就是心不专，行不勤，这山望着那山高。念念佛又觉得听说哪个法门好啊，哪个修行方法又能马上开悟，哪个方法持个咒能够消很多业障，听说还能即身成佛，得这个神通，他一听这些心里就动摇。今天张三明天李四，帐帐不清，路路不了，所以他就修行几十年，一头雾水，没有消息。我们说，“心专则佛易感，行勤则业易精”，一定要把这个落实到我们的净业修持里面，这样就决定能蒙阿弥陀佛慈悲愿力的加持，往生到西方极乐世界，万修万人去。 | |
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| 庐江行 |
Mar 25, 2008 4:38 am
Mood: cheerful, 453 Views | | 前天刚看了2007年净空法师"庐江行"的录象,联合国教科文组织成立了"庐江文化"办公室,向全世界推广以"弟子规"为主的庐江小镇文化.知道这个消息很高兴. | |
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3 Comments | |
| 《弟子规》中英文对照版 |
Dec 17, 2007 5:03 pm
976 Views |  | 《弟子规》原名《训蒙文》,为清朝康熙年间秀才李毓秀所作,其内容采用《论语》学而篇第六条的文义以三字一句,两句一韵编纂而成。成为广为流传的儿童读本和童蒙读物，也是当今社会如何做一个好人的基本教导，假若自己能学习并切实落实,那么必定能够促进家庭和睦,单位兴旺,社会和谐,世界和平！
中文版
(当前的小学生虽耳熟能详,但包括大人在内其中的每一条能落实并做到还真难呢!如果能认真做到,《弟子规》必然会引领您走进幸福的人生!)
如下:
弟子规
总 叙
弟子规 圣人训 首孝弟 次谨信
泛爱众 而亲仁 有余力 则学文
入 则 孝
父母呼 应勿缓 父母命 行勿懒
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事虽小 勿擅为 苟擅为 子道亏
物虽小 勿私藏 苟私藏 亲心伤
亲所好 力为具 亲所恶 谨为去
身有伤 贻亲忧 德有伤 贻亲羞
亲爱我 孝何难 亲憎我 孝方贤
亲有过 谏使更 怡吾色 柔吾声
谏不入 悦复谏 号泣随 挞无怨
亲有疾 药先尝 昼夜侍 不离床
丧三年 常悲咽 居处变 酒肉绝
丧尽礼 祭尽诚 事死者 如事生
出 则 弟
兄道友 弟道恭 兄弟睦 孝在中
财物轻 怨何生 言语忍 忿自泯
或饮食 或坐走 长者先 幼者后
长呼人 即代叫 人不在 己即到
称尊长 勿呼名 对尊长 勿见能
路遇长 疾趋揖 长无言 退恭立
骑下马 乘下车 过犹待 百步余
长者立 幼勿坐 长者坐 命乃坐
尊长前 声要低 低不闻 却非宜
进必趋 退必迟 问起对 视勿移
事诸父 如事父 事诸兄 如事兄
谨
朝起早 夜眠迟 老易至 惜此时
晨必盥 兼漱口 便溺回 辄净手
冠必正 纽必结 袜与履 俱紧切
置冠服 有定位 勿乱顿 致污秽
衣贵洁 不贵华 上循分 下称家
对饮食 勿拣择 食适可 勿过则
年方少 勿饮酒 饮酒醉 最为丑
步从容 立端正 揖深圆 拜恭敬
勿践阈 勿跛倚 勿箕踞 勿摇髀
缓揭帘 勿有声 宽转弯 勿触棱
执虚器 如执盈 入虚室 如有人
事勿忙 忙多错 勿畏难 勿轻略
斗闹场 绝勿近 邪僻事 绝勿问
将入门 问孰存 将上堂 声必扬
人问谁 对以名 吾与我 不分明
用人物 须明求 倘不问 即为偷
借人物 及时还 后有急 借不难
信
凡出言 信为先 诈与妄 奚可焉
话说多 不如少 惟其是 勿佞巧
奸巧语 秽污词 市井气 切戒之
见未真 勿轻言 知未的 勿轻传
事非宜 勿轻诺 苟轻诺 进退错
凡道字 重且舒 勿急疾 勿模糊
彼说长 此说短 不关己 莫闲管
见人善 即思齐 纵去远 以渐跻
见人恶 即内省 有则改 无加警
唯德学 唯才艺 不如人 当自砺
若衣服 若饮食 不如人 勿生戚
闻过怒 闻誉乐 损友来 益友却
闻誉恐 闻过欣 直谅士 渐相亲
无心非 名为错 有心非 名为恶
过能改 归于无 倘掩饰 增一辜
泛 爱 众
凡是人 皆须爱 天同覆 地同载
行高者 名自高 人所重 非貌高
才大者 望自大 人所服 非言大
己有能 勿自私 人所能 勿轻訾
勿谄富 勿骄贫 勿厌故 勿喜新
人不闲 勿事搅 人不安 勿话扰
人有短 切莫揭 人有私 切莫说
道人善 即是善 人知之 愈思勉
扬人恶 即是恶 疾之甚 祸且作
善相劝 德皆建 过不规 道两亏
凡取与 贵分晓 与宜多 取宜少
将加人 先问己 己不欲 即速已
恩欲报 怨欲忘 报怨短 报恩长
待婢仆 身贵端 虽贵端 慈而宽
势服人 心不然 理服人 方无言
亲 仁
同是人 类不齐 流俗众 仁者希
果仁者 人多畏 言不讳 色不媚
能亲仁 无限好 德日进 过日少
不亲仁 无限害 小人进 百事坏
余 力 学 文
不力行 但学文 长浮华 成何人
但力行 不学文 任己见 昧理真
读书法 有三到 心眼口 信皆要
方读此 勿慕彼 此未终 彼勿起
宽为限 紧用功 工夫到 滞塞通
心有疑 随札记 就人问 求确义
房室清 墙壁净 几案洁 笔砚正
墨磨偏 心不端 字不敬 心先病
列典籍 有定处 读看毕 还原处
虽有急 卷束齐 有缺坏 就补之
非圣书 屏勿视 蔽聪明 坏心志
勿自暴 勿自弃 圣与贤 可驯致
命自我作 福自我求
心好命又好 富贵直到老
命好心不好 福变为祸兆
心好命不好 祸转为福报
心命俱不好 遭殃且贫夭
心可挽乎命 最要存仁道
命实造於心 吉凶惟人召
信命不修心 阴阳恐虚矫
修心一听命 天地自相保
English edition :
Di Zi Gui
Standards for Being a Good Student and Child
CONTENTS
Introduction
Outline
Chapter 1: At Home, Be Dutiful to Your Parents
Chapter 2: Standards for a Younger Brother When Away from Home
Chapter 3: Be Cautious in Your Daily Life
Chapter 4: Be Trustworthy
Chapter 5: Love All Equally
Chapter 6: Be Close to and Learn from People of Virtue and Compassion
Chapter 7: After All the Above Are Accomplished, Study Further and Learn
Literature and Art to Improve Your Cultural and Spiritual Life
INTRODUCTION
Many of you will probably wonder what this book is all about. What is in this book that made it so important in ancient China? Can it still be relevant today? If we teach this book today, what can it do for us and what kind of influence will it have on our present society?
Di Zi Gui, in English, means standards for being a good student and child. It is an ancient Chinese book handed down to us from ancient Chinese Saints and sages. The source for the outline of this book was selected from Analects of Confucius, Book 1, Chapter 6, where Confucius said: ¨A good student and child must first learn to be dutiful to his parents, and be respectful and loving to his siblings. Next he must be cautious with all people, matters and things in his daily life, and be a trustworthy person. He must believe in the teachings of the ancient saints and sages and put their teachings into practice. Then he must learn to love all equally and be close to and learn from people of virtue and compassion. Only after all the above duties have been accomplished, if he has the time and energy, he should then further study and learn literature and art to improve the quality of his cultural and spiritual life.〃
Since the main outline of this book is based on the teachings of Confucius, let us find out who he is. Confucius was a great Chinese scholar, teacher and educator. He was born in China about twenty-five hundred years ago, about the same time that Shakyamuni Buddha was born in India. Confucius deeply influenced Chinese culture, and this influence extends throughout the world even today. He believed that moral principles, virtues, and discipline should be the very first lessons to be taught to a child, and that a child needs to practice them daily. Unlike modern day parents who disapprove of physical punishment, ancient Chinese parents actually encouraged and thanked the teacher when their children were punished for misbehaving. It was most important to ancient Chinese parents that their children learned the moral principles and virtues first, before any other subject, because without moral principles and virtues as a foundation, the learning of all other subjects would be futile.
The sequence of ancient Chinese educational system based on the Confucian teachings is as follows: First a child learns the subject on Virtues, after which he studies Language, then Methods in Dealing with People, Matters and Things, and lastly Literature and Art. We need to understand that Confucius and Shakyamuni Buddha shared almost the same principles and teaching methods. They both taught us that being dutiful to oneˇs parents and being respectful to oneˇs teachers are the basis of a personˇs good virtues. If we can appreciate the fact that the study of Virtues was a childˇs first subject in school, then we will realize how important it was for a child to be dutiful to his or her parents at home.
If you ask a student who follows Confucian teachings whether he or she can explain in a short sentence what Confucian teachings are all about, the student will tell you this: The principles of Confucian teachings make it a personˇs duty to strive to be fully enlightened, to practice universal love and to be a perfectly good person. This is the summation of Confucian beliefs. For a person to practice universal love, he or she must begin at home, and learn to be a dutiful child and a loving sibling. If you ask a follower of Shakyamuni Buddha whether he or she can explain Buddhaˇs teachings in one sentence, you will get the following reply: Shakyamuni Buddhaˇs forty-nine years of teaching never deviated from the principle that a person has to be dutiful to his or her parents, and be respectful and be of service to his or her teachers. This person must be all loving and must not kill any living beings. He or she must be a fervent practitioner of the ten good conducts. Therefore, both Confucius and Shakyamuni Buddha shared the same beliefs and felt that following these principles are our only duties here on earth.
The important duties stated in Analects of Confucius were used as chapters in this book. Altogether there are seven chapters, with each chapter listing one duty. They are presented in sequence according to the ancient Chinese educational system. The original text written in classical Chinese is in the form of verses that can be easily recited and memorized by young Chinese students.
The contents of this book were actually compiled and edited over a period stretching thousand of years; it contains the recommended standards of being a good student and child. The outline starts out by telling us that those standards were taught by Confucius, Mencius and all the past Chinese saints and sages. They all agreed that those duties are the very basic disciplines a child should learn and practice every day while still young. Even though they seem stringent by todayˇs standards, it is apparent that the people of that time felt it was important that the child should be well disciplined and taught moral principles and virtues at an early age. They felt that without strict discipline and moral standards, a child would amount to nothing. Without knowing what it meant to be dutiful to oneˇs teachers, a child would grow up not listening to or respecting anyone. Such a child would become a person without virtues. At that time, ¨a person without virtue〃 was not qualified to serve in the imperial court, thereby depriving that person the opportunity to serve his country and his people.
Ironically today, the educational system is just the opposite. Many parents listen to the child instead of the other way around. Additionally, teachers are afraid to teach and discipline children because they are fearful of violating the childrenˇs legal rights, or even being sued by the parents. Currently, we live in a world where the relationships between people, between people and their environment, between parents and children, between husbands and wives, and between employers and employees are disintegrating. Parents no longer act like parents. Children do not act like children. Without proper education our minds become polluted and our family system disintegrates, as evidenced by an ever-increasing divorce rate. Soon planet Earth will no longer be fit for us to live on. Many of us are fearful for our futures and the futures of our children. We hope that by reintroducing this book, it will provide guidance for parents and children. In this way, future generations will benefit from it and our world and society at large will be more at peace, and we will all have a better place to live.
As mentioned before, Confucius said: ¨A good student and child must first learn to be dutiful to his parents, and also be respectful and loving to his siblings.〃 In accord with the ancient Chinese educational system, this book starts by teaching us how to be a good dutiful child when we are at home, and how to be a respectful and loving sibling when we are away from home, including how to be respectful to our elders. Therefore, these two duties are the headings for the first two chapters. The first chapter is on ¨Xiao,〃 which is a Chinese word that means being dutiful to oneˇs parents. All the ancient saints and sages thought ¨Xiao〃 was the most important duty in a personˇs life. This chapter teaches children the proper conduct on how to talk to and behave in front of parents, and what their correct attitudes and manners should be.
The second chapter states the principle and standard of conduct for the younger sibling towards the older sibling when the younger siblings are away from home. In Chinese, the word ¨Ti,〃 which means sincere fraternal love, describes the love between siblings. In Buddhism, its meaning extends further to include conduct towards all persons who are older and as the same generation as ourselves. This chapter then further expands this concept towards our elders. It teaches us how to show respect to the elders and what our correct attitudes and manners should be.
Even though in this book there is no separate chapter on the standard of conduct towards our teachers, it is understood that all the principles and standards taught in this book should also be applied to our teachers.
The third chapter teaches us how we should be cautious in whatever we do daily, whether we are interacting with people, matters or things. The fourth chapter teaches us how to be a trustworthy person. It teaches us that we need to be cautious in the language we use, in our behavior, and in our thoughts. We must also believe in the teachings of the saints and sages. A saint is a person who truly and thoroughly understands the facts about life, and about this universe. In China we call them saints. In India, people call them Buddhas. In western culture people call him God. Actually we are all talking about the same thing. All their teachings come from hearts that were true and pure. They have all seen the truth and this truth will never change with time. Therefore, no matter who they are as long as they are saints, Buddhas or God, they speak the same truth and if it is the truth, then their messages are the same.
The fifth chapter tells us that a person must love all equally. The love it talks about is universal love, not worldly love. It teaches us that as human beings we should have compassion for all people. To be a person of compassion, we must first start by being filial children: respecting our parents and by loving our siblings. Then we should learn how to expand this love and respect to include all who are parents and siblings. Eventually we will learn to love all people equally.
The sixth chapter teaches us to be close to and learn from people of virtue and compassion. There is an old Chinese saying that a person with virtue and compassion has no enemies. ¨Xiao〃 and ¨Ti〃 have been the very foundation of Chinese culture for five thousand years. Those two qualities separate a person from an animal. ¨Xiao〃 and ¨Ti〃 are the minimum requirements for being a human, while compassion and virtue are the highest standards set by Confucius for being a human. For us to reach the highest standards, we must first fulfill our duties to our parents. But where can we find these people who are truly compassionate and virtuous so that we can be close to them and learn from them? The world today is in great turmoil. It would be a difficult task if not impossible to find even one person. If we cannot find that person, the next best thing is to follow the teachings of saints and sages from the past and learn from them. If we belong to a religious group, we can always follow the teachings of our religion. We can select from any one of the groups just mentioned and just follow the respective teachings to be our guide in this life.
The seventh chapter tells us that after we have accomplished all the above duties, we should further study literature and art to improve our cultural and spiritual life. Confucius set a standard for us as to what kind of books we should read and what kind of books we should avoid. The kind of books we should read had to have a positive effect on us. Any book that causes a negative impact should always be avoided. Confucius expected every one of his students to be a balanced person, whose inner qualities, like a personˇs virtues and integrity, had to match that of outside, which were developed from the study of literature and art. Only then will this person become a truly refined person, with integrity and a noble character.
According to Shakyamuni Buddha, we are currently living in the Dharma Ending Age. In this period, people will be constantly fighting each other. Today, endless conflicts are taking place everyday. Our current society is the result of our educational system, which has already been proven to be a great failure. The educational system of today only promotes teachings that lead our young people to a world of competition, which will eventually turn them into hell-beings, hungry ghosts and animals. When we lose our moral standards, and search instead for money and fame, we leave the world of humans and heavenly beings, and degenerate into a lower form of being. Therefore, education that is based on moral principles is extremely important for our world today. This is the only way we can help our young discover their true self-nature, which is supposed to be all knowing and virtuous. All the ancient saints and sages recommended that the first step we must take is to start communicating and working with family members at home. That is why both Confucius and Shakyamuni Buddha said: ¨Our virtues are based and build on the foundation of being dutiful children to our parents.〃 This book, Di Zi Gui, helps our children put the teachings of the ancient saints and sages into actual practice, and that is why this book is so important for our educational system today. It is definitely still relevant today, actually even more so.
Finally we must add a note here to help us understand these standards. Those standards were used in ancient China, at a time when the society was centered on the male, and when only the male child was allowed to enter a school. Therefore, all the pronouns used in the translation are of the male gender. For todayˇs society, it applies to all children, both male and female.
Di Zi Gui
Standards for Being a Good Students and Child
OUTLINE
¨Standards for Being a Good Student and Child〃 [1]
was taught by Chinese saints and sages of the ancient past.
First, it teaches you how to be dutiful to your parents, and how to be respectful and loving to your siblings.[2]
Then it teaches you how to be cautious with all people, matters, and things in your daily life, and how to be a trustworthy person, and to believe in the teachings of the ancient saints and sages.[3]
Furthermore, it teaches you to love all equally, and to be close to and learn from people of virtue and compassion.
When you have accomplished all the above duties, you can study further and learn literature and art to improve the quality of your cultural and spiritual life.
Chapter 1: At home, Be Dutiful to Your Parents
When your parents call you, answer them right away. When they command you to do something, do it quickly. When your parents instruct you, listen respectfully. When your parents reproach you, obey and accept their scolding; try hard to change and improve yourself and start anew. In the winter, keep your parents warm; in the summer, keep your parents cool. Greet them in the morning to show them that you care. At night be sure that they rest well. Before going out, tell your parents where you are going, for parents are always concerned about their children. After returning home, go and see your parents to let them know you are back, so they do not worry about you. Have a permanent place to stay and lead a routine life. Persist in whatever you do and do not change your aspirations at will.
Although a matter may be considered trivial, but if it is wrong to do it or unfair to the other person, do not do it thinking it will bear little or no consequence. [4] If you do, you are not being a dutiful child because parents do not want to see their child doing things that are irrational or illegal. Even though an object may be small, do not hoard it. If you do, your parents will be heartbroken.[5] If whatever pleases your parents is fair and reasonable, try your best to get it for them.[6] Should something displease your parents, if within reason,[7] cautiously keep it away from them.
When your body is hurt, your parents will be worried. If your virtues[8] are compromised, your parents will feel ashamed. When you have loving parents, it is not difficult to be a dutiful child. But if you are still dutiful to parents who hate you, only then will it meet the standards of the saints and sages for being a dutiful child.
When your parents do wrong, urge them to change. Do it with a kind facial expression_ and a warm gentle voice. If they do not accept your advice, wait until they are in a happier mood before you dissuade them again, followed by crying to make them understand why. If they end up whipping you,[9] do not hold a grudge against them.
When your parents are ill, taste the medicine first before giving it to them.[10] Take care of them night and day; do not leave their bedside. During the first three years of mourning after they passed away, remember them with gratitude and feel sad often for not being able to repay them for their kindness in raising you. During this period you should arrange your home to reflect your grief and sorrow. Avoid festivities and indulgence in food and alcoholic drinks.
Observe the proper etiquette[11] in arranging their funerals. Hold the memorial ceremony and commemorate their anniversaries with your utmost sincerity. Serve your departed parents as if they were still alive.[12]
Chapter 2: Standards for a Younger Brother When Away from Home
Older siblings should befriend the younger ones, younger siblings should respect and love the older ones. Siblings who keep harmonious relationships among themselves are being dutiful to their parents.[13]
When siblings value their ties more than property and belongings, no resentment will grow among them. When siblings are careful with words and hold back hurtful comments, feelings of anger naturally die out. Whether you are drinking, eating, walking, or sitting, let the elders go first; younger ones should follow. When an elder is asking for someone, get that person for him right away. If you cannot find that person, immediately report back, and put yourself at he elderˇs service instead.
When you address an elder, do not call him by his given name.[14] This is in accord with ancient Chinese etiquette. In front of an elder, do not show off. If you meet an elder you know on the street, promptly clasp your hands and greet him with a bow. If he does not speak to you, step back and respectfully stand aside. Should you be riding on a horse and you spot an elder you know walking[15], you should dismount and pay respect to the elder. If you are riding in a carriage,[16] you should stop, get out of the carriage, and ask if you can give him a ride. If you meet an elder passing by, you should stand aside and wait respectfully; do not leave until you can no longer see him.
When an elder is standing, do not sit. After an elder sits down, sit only when you are told to do so. Before an elder, speak softly. But if your voice is too low and hard to hear, it is not appropriate. When meeting an elder, walk briskly towards him; when leaving, do not exit in haste. When answering a question, look at the person who is asking you the question.
Serve your uncles as if you are serving your parents; [17]Treat your cousins as if they are your own siblings.[18]
Chapter 3: Be Cautious in Your Daily Life
Get up in the morning before your parents; at night, go to bed only after they have gone to sleep. When you realize that time is passing you by and cannot be turned back, and that you are getting older year by year, you will especially treasure the present moment.[19] When you get up in the morning, wash your face and brush your teeth. After using the toilet, always wash your hands. You must wear your hat straight,[20] and make sure the hooks[21] of your clothes are tied. Make sure socks and shoes are worn neatly and correctly. Place your hat and clothes away in their proper places. Do not carelessly throw your clothes around, for that will get them dirty.
It is more important that your clothes are clean, rather than how extravagant they are. When with an elder or people of importance, wear what is suitable for your station. At home, wear clothes according to your family traditions and customs. When it comes to eating and drinking, do not pick and choose your food. Eat only the right amount; do not over eat. You are still too young, do not drink alcohol. When you are drunk, your behavior will turn ugly.
Walk composed, with light and even steps. Stand up straight and tall. Your bows should be deep, with hands held in front and arms rounded. Always pay your respect with reverence.[22]
Do not step on doorsills. Do not stand leaning on one leg. Do not sit with your legs apart or sprawled out. Do not rock the lower part of your body while sitting down.
Lift the curtain slowly,[23] do not make a sound. Leave yourself room when you turn to make sure you do not bump into a corner.
Hold carefully empty containers as if they were full.[24] Enter empty rooms as if they were occupied.[25] Avoid doing things in a hurry, as doing things in haste will lead to many mistakes. Do not be afraid of difficult tasks, but do not become careless when a job is too easy. Keep away from rowdy places, and do not ask about things that are abnormal or unusual. When you are about to enter a main entrance, ask if someone is inside. Before entering a room, make yourself heard, so that those inside know someone is approaching. If someone asks who you are, give your name. To answer ¨It is me〃 or ¨Me〃 is not clear. Before borrowing things from others, you must ask for permission. If you do not ask, it is stealing. When borrowing things from others, return them promptly. Later on, when you have an urgent need, you will not have a problem borrowing from them again.
Chapter 4: Be Trustworthy
When you speak, honesty is important. Deceitful words and lies are not allowed. Rather than talking too much, it is better to speak less. Speak the truth, do not twist the facts. Cunning words, foul language, and bad habits must be avoided at all costs.
What you have not seen with your own eyes, do not readily tell to others. What you do not know for sure, do not readily pass on to others. When asked to do something that is inappropriate or bad, do not promise lightly.
If you do, you will be wrong either way. When speaking, make the words clear and to the point. Do not talk too fast or mumble.
Some like to talk about the good points of others, while some like to talk about the faults of others. If it is none of your business, do not get involved.
When you see others do good deeds, think about following their example. Even though your own achievements are still far behind those of others, you are getting closer. When you see others do wrong, immediately reflect upon yourself. If you have made the same mistake, correct it. If not, be extra cautious not to make the same mistake.
When your morals, conduct, knowledge, and skills are not as good as others, you should encourage yourself to be better. If the clothes you wear, and the food you eat and drink are not as good as others, do not be ashamed.
If criticism makes you angry and compliments make you happy, bad company will come your way and good friends will shy away. If you are uneasy about compliments and appreciative of criticism, sincere and understanding virtuous people will gradually be close to you.
If your mistake is not done on purpose, it is only an error. If it is done on purpose, it is evil. If you correct your mistake and do not repeat it, you no longer have the mistake. If you try to cover it up, you will be doubly wrong.
Chapter 5: Love All Equally
Human Beings, regardless of nationality, race, or religion-everyone- should be loved equally. We are all sheltered by the same sky and we all live on the same planet Earth.
A person of high ideals and morals is highly respected. What people value is not based on outside appearance. A personˇs outstanding ability will naturally honor him with a good reputation. Admiration from others does not come from boasting or praising oneself. If you are a very capable person, use your abilities for the benefit of others. Other peopleˇs competence should not be slandered. Do not flatter the rich, or despise the poor. Do not ignore old friends, and take delight in new ones. When a person is busy, do not bother him with matters. When a personˇs mind is not at peace, do not bother him with words.
If a person has a shortcoming, do not expose it. If a person has a secret, do not tell others. Praising the goodness of others is a good deed in itself. When people approve of and praise you, you should feel encouraged and try even harder.
Spreading rumors about the wrongdoings of others is a wrongdoing in itself. When the harm done has reached the extreme, misfortunes will surely follow. When encouraging each other to do good, the virtues of both are built up. If you do not tell others of their faults, you will both be wrong. Whether you take or give, you need to know the difference between the two. It is better to give more and take less. What you ask others to do, first ask yourself if you will do it. If it is not something you will do, ask not others to do it. You must repay the kindness of others and let go of your resentments. Spend less time holding grudges and more time paying back the kindness of others.
When you are directing maids and servants, you should be respectable and dignified. Even though you are respectable and dignified, treat them kindly and generously. If you use your influence to make them submissive, their hearts will never be with you. If you can convince them with sound reasoning, they will then have nothing more to say.
Chapter 6: Be Close to and Learn from People of Virtue and Compassion
We are all human, but we are not the same. Most of us are ordinary; only a very few have great virtues and high moral principles. A truly virtuous person is greatly respected by others. He will not be afraid to speak the truth and he will not fawn on others. If you are close to and learn from people of great virtue and compassion, you will benefit immensely. Your virtues will grow daily and your wrongdoings will lessen day by day. If you are not close to and learn from people of great virtue, you will suffer a great loss. People without virtue will get close to you and nothing you do will succeed.
Chapter 7: After All the Above Are Accomplished, Study Further and Learn Literature and Art to Improve Your Cultural and Spiritual Life
If you so not actively make use of what you have learned, but continue to study on the surface, your knowledge is increasing but it is only superficial. What kind of person will you be? If you do apply your knowledge diligently, but stop studying, you will only do things based on your own opinion, thinking it is correct. In fact, what you know is not the truth.
There are methods to study correctly. They involve concentration in three areas: your mind, your eyes, and your mouth. To believe in what you read is equally important. When you begin to read a book, do not think about another. If you have not completed the book, do not start another. Give yourself lots of time to study, and study hard. Given time and effort,[26] you will thoroughly understand. If you have a question, make a note of it. Ask the person who has the knowledge for the right answer.
Keep your room neat, your walls uncluttered and clean, your desk tidy and your brush[27] and inkstone[28] properly placed. If your ink block[29] is ground unevenly, it shows you have a poor state of mind.
When words are written carelessly, showing no respect, it shows your state of mind has not been well. The books[30] should be classified, placed on the book shelves, and in their proper places. After you finish reading a book, put it back in its right place. Even though you are in a hurry neatly roll up and bind the open bamboo scroll you were reading. Any missing or damaged pages are to be repaired. If it is not a book on the teachings of the saints and sages, it should be discarded and not even be looked at. These other books can block your intelligence and wisdom, and will undermine your aspiration and sense of direction.
Neither be harsh on yourself, nor give up on yourself.
To be a person of high ideals, moral standards and virtue is something we can all attain in time.
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[1] Select from Analects of Confucius, Book⒐, Chapter 6. It was taught by Confucius, Mencius, and other Chinese saints and sages of the ancient past.
[2] ¨Xiao〃 and ¨Ti〃 have been the very foundation of Chinese culture for five thousand years. Xiao ¨У〃 means to be dutiful to oneˇs parents with affection, and to understand the basic relationship of grandparents, parents and self. In ideogram form, xiao has two components- the top part of xiao is the top portion of the word elder ¨ρ〃 and the bottom part is the word son ¨.〃 Combined, it implies that the older generation and the younger generation are one: that there should be no gap between them. In Buddhism, the meaning is further extended. Outside the family, the child should treat every male and female of the parentsˇ generation as if they were the childˇs own father and mother. Ti ¨〃 means sincere fraternal love. Here it is used more as the principle and standard of conduct of the younger brother towards his older brother when the younger brother is away from home. In Buddhism, its meaning also extends further to include conduct towards all older persons of any one generation.
[3] 〃To believe in the teachings of the ancient saints and sages〃 means to actually practice and put the teachings of the ancient saints and sages into effect.
[4] For example, in Buddhism, it is considered breaking the precept of not stealing if you borrow a piece of paper or take someoneˇs pen without permission. It is considered breaking the precept of not killing if you kill an ant or mosquito. If you lie or talk about someone behind his back, you have broken the precept of not lying, etc.
[5] Your parents will be saddened by your actions, because if their child behaves in such a way when he is still young, then he will probably twist the law in order to obtain bribes and be a curse to his country and his people when he grows up.
[6] If what pleases your parents is illegitimate or unreasonable, you should tactfully dissuade your parents, and tell them the reasons why they should not have it.
[7] You should lead your parents to proper views and understanding of things.
[8] Virtues are standards and principles of one’s conduct. In China a man’s conduct is ruled by “Wu Chang” 五常and “Ba De”八德. “Wu Chang” are the five moral principles: kindheartedness 仁, personal loyalty義, proper etiquette 禮, wisdom智, and trustworthiness信. “Ba De” are the eight virtues: duty to parents 孝, respect for elders悌, loyalty忠, credibility信, proper etiquette禮, personal loyalty義, a sense of honor廉, and a sense of shame恥.
[9] In ancient China, when a child did not obey the parents, the parents were allowed to discipline the child. If a child refused to be disciplined, the parents had the right to ask the authorities to have the child executed.
[10] Chinese people take herbal medicine prescribed by Chinese doctors. Herbs are boiled with water to make a liquid medicine. Before giving such medicine to oneˇs parents, a child should taste it first to make sure it is not too hot or too bitter.
[11] In ancient China, etiquette for funerals was set by the emperor.
[12] When our parents were alive, we should have treated them with our love and respect. After they pass away, we should arrange their funerals with our deepest sorrow. For all the subsequent commemorations and anniversaries held, we should show our love and respect as if they were still alive.
[13] Parents are happy when their children get along with each other. This is one way children can show they are dutiful to their parents.
[14] In Ancient China, a male person had at least two names. The first name was the ¨given name,〃 which was given to him by his parents when he was born. A second name was given to him by his friends when he reached the age of 20, at a ¨Ceremony of the Hat〃 given in his honor to announce his coming of age. After that only his parents called him by his ¨given name.〃 Everyone else, out of respect, including the emperor, could only call him by his second name. The only exception was if he committed a crime. During sentencing, he would be called by his ¨given name.〃
[15] In Ancient China, most people used horses or carriages as their means of transportation.
[16] See footnote 14.
[17] See footnote 2.
[18] See footnote 2.
[19] There is an old Chinese proverb: ¨A unit of time is as precious as a unit of gold, but you cannot buy back one unit of time with one unit of gold.〃 It means that time is really very precious, as no amount of money can buy time.
[20] In ancient China, when a male wore a hat, it meant he had passed the age of becoming an adult.
[21] In ancient China, in place of buttons, people used hooks. When dressed, hooks had to be tied.
[22] In ancient China, people paid their respect to other people by bowing, holding one hand over the other which is closed, or prostrating on the ground.
[23] In ancient China, curtains were made of bamboo strips woven together. They were used to shelter a room from view.
[24] Even though a container may be empty, out of reverence to things, whether living or not, one should treat it with respect and handle it with care.
[25] In ancient China, a virtuous man always behaved properly, regardless of whether he was alone or with others.
[26] If you do not understand part of book you are reading, read it again and again, even for a thousand times. Its meaning will come to you naturally.
[27] ¨Brush〃 here means a Chinese writing brush.
[28] ¨Inkstone〃 is a stone stand used for the preparing and holding the ink used in Chinese brush calligraphy.
[29] ¨Ink block〃 is a solid ink piece. A person grinds it with water against he inkstone to make ink for writing Chinese brush calligraphy.
[30] Here ¨books〃 refer to books on laws, constitutions, and the structural systems of a nation.
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弟子规读书会 弟子规公益网(2007版) 学习 工作 生活 深圳了凡科技 恭制
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| 从乐入乐--由一念无限美好.4 |
Oct 26, 2007 3:23 am
1039 Views |  | 前面说到我们最好趁年轻健康的时候把功夫准备好。什么叫做功夫呢？并不是飞天钻地奇奇怪怪的事，是随时可以把心静下来念佛的能力。
简单说不管发生什么事，我们对佛的信心和要去西方的愿力都不会动摇丢掉；都可以很清楚地打电话给阿弥陀佛，把“阿弥陀佛”这四个字念的正确、清楚，不管发生什么变化，不论心情是什么样，我们和阿弥陀佛的沟通电话都不会故障，和西方极乐世界都有线路相通，也就是说不管在这世间发生好事或是坏事，我们都一样对佛有信心，一样想往生西方，随时可以集中精神念佛，不受那些好事坏事的影响、动摇，即使在这世间发生再好的事，比如升官发财，甚至您的孩子考中了状元，或是你当选了好人好事被登报赞扬一番，或者您先生买了一颗大钻石加一束鲜花给你，你还是一样信佛、念佛，想要往生西方，不会对这些荣华富贵和暂时的幸福升起贪恋，不会因为一时太高兴，就把阿弥陀佛丢在一边，开始得意迷惑，即使这世间的人都误会你，看不起你，甚至毁谤你，你还是一样信佛、念佛，想要去西方。不会想去为自己解释来争取这个世间的肯定。这就是有信、愿的功夫。如果还想去解释、争取，就表示我们还很在意这个世间的人对我们的了解和肯定，还认为它很有价值，值得争取；这就是还舍不得、放不下。我们想想，对这些舍不得放不下，哪里有可能真的愿意去西方呢？
比如，你想移民去美国，台湾的亲友也得放下才去的成，如果很舍不得这边，怎么去的成？怎么叫愿意去呢？我们是不是真的有愿是不能骗佛的。到底我们的愿是真的还是假的呢？比如说，今天忽然找不到一样东西就觉得生气，说不知道是谁拿走了我的东西，我们想一想，如果连一件东西都舍不得，临终的时候，哪里有可能防下整个世间去西方呢？真的有愿去西方对这个世间的人、事、东西一定肯放下、舍得。比如说，受人冤枉的时候，因为我们想要去西方，所以，这个世间的清白名声对我们实在没有什么用处，别人要我们就让给他，因为我们信佛，佛什么都知道，根本不可能冤枉我们，所以我们照常欢喜念佛，没有委屈的感觉。一个有信心的人会相信：一念佛就有二十五大菩萨在旁边保护照顾，而且十方诸佛都会护念我。所以有信心的人不会怕东怕西，也不会烦恼一大堆。
比如说，今天孩子比较晚回家就开始担心，想说不知道会不会发生什么坏事，然后就打妄想，想出一百种恐怖的状况来吓唬自己。这就是不信佛的人。如果是信佛的人就不会打妄想，想那种恐怖又没用的事，想那些无聊的烦恼。我们要知道，妄想是会制造出业障的，业障就是由妄想来的。一个念佛的人，他的孩子如果晚一点回来，他就会趁着清净没有人吵的时候去念佛拜佛，自然诸佛护念，会去照顾他的孩子；不但保护平安，而且会引导他们一条光明的路，比自己去担忧唠叨要好。我们想想看，如果你信的佛菩萨没有能力护念你的孩子，处处要你自己去担忧唠叨，这样，你信的佛启不是比你更没有功能？比你没有功能的怎么能算是佛呢？所以，实在讲来，真正相信佛是大慈大悲，又有伟大能力的人。他会了解诸佛护念比自己唠叨要好，他就会运用念佛请诸佛护念代替自己唠唠叨叨，代替自己担忧，这就是有信佛的人，真有念佛，自然就念佛念的下去，念的安心；不会一面念一面又偷偷烦恼。
所谓安心，就是有放下烦恼忧愁的能力，才能安心。要念出阿弥陀佛并不是很困难，三岁孩子也会念。问题是无论什么时候，都能安心坚持念下去。有的人也很爱坚持烦恼，如果劝他不用烦恼，他就要说，这种事不烦恼怎么行呢？好象世界上如果没有他在那里负责烦恼，全世界都会活不下去一样。到底他烦恼了一辈子是解决了什么？又得到了什么？爱烦恼的人，自然有很多事让他烦恼，别人不烦恼的他也爱烦恼；爱生气的人，自然有很多事让他生气，别人不生气他也生气；爱嫉妒的人，常常都会比别人差，才有人可嫉妒啊！这都是很舍不得烦恼，把烦恼抱的紧紧的，舍不得烦恼，哪里有空出来的手可以牵阿弥陀佛呢？要牵上佛的手，先要把手上的烦恼丢掉。能牵到阿弥陀佛的手，就什么都有了。什么也不需要带，什么也不需要抱住。不仅是你家那些垃圾、破铜烂铁不需要抱的紧紧的，就是金银财宝也不用抱啊！
有信愿的人，会轻轻松松、欢欢喜喜念佛；没有信愿的人，念佛念了一辈子，也是负担沉重，心里都是忧愁。
有人想说，念佛一定要念很久功夫才会够用,或是想说,念佛资历长的人,功夫一定比较好,这是不一定的.因为念佛是看我们当下这一念的用心,并不是看年资看履历表,我们可以用一个比喻来了解:比如用手打一块木板,有人是轻轻的打、散散漫漫的打,这样就是每天大一百下,打一年也不会把木板打断,但是如果有人他很集中又很有力的打,只要伸手打一下,马上可以把木板打断掉。
念佛就象这样，是看你用心是不是集中，是不是虔诚，并不是看你资历加起来总共多久，如果你念了一百年，常常是嘴里念佛，心里想别的事，想着锅里煮红豆汤，不知道会不会烧焦，想着孩子补习，不知道要给他吃什么，常常阿弥陀佛都不如你那锅红豆汤重要。象这样，念一百年都没有念一句相应的佛。
有的人一面念佛又一面想着，那个人今天骂我爱出风头，不知道是什么意思。象这样挂念着人我是非来念佛念一千年也不相应。藕益大师讲了一句话很有道理，他说：“好象是秤的两头，一头放的比较重，另一头就比较轻会翘起来。”我们如果把这个世间的杂事称的很重，当然阿弥陀佛那一边就相应变轻翘起来。如果把阿弥陀佛称的重，世间的事自然就轻。这叫如秤两头，低昂十等。所以，并不是一定念佛的年资越老越好；因为人有时候会老油条，念久了反而不专心，甚至还感觉到自己已经是一个老修行了，反而生起骄傲轻慢的心，不但没有功夫去降服本来的烦恼，又加重了骄傲的烦恼和面子的挂碍。
如果我可以活到八十岁，说起来好象还可以练功夫练很久，似乎比较安全，其实不见得。因为夜长梦多，世事多变，也不一定会比较好。如果有人宣判我们只能再活一年，表示我们只剩下一年的生命好准备，这样也很好，因为短跑比长跑好跑，人只要肯集中心力的话，只要一个念头就可以集中起来，不必担心时间不够用，功夫不够好，因为只要相信阿弥陀佛的慈悲，愿意去极乐世界，这个信愿坚持到临终都不动摇，即使念十念或只念一念的阿弥陀佛，都可以往生西方。所以我们不必担心。
如果能把时间真正用在念佛，一念乃至十念的虔诚就足够转变我们的命运，念佛是靠我们的信心和愿力，心清清净净的念，是要把心真正放在佛上，如果明天我和这个世间因缘就尽了，更加不能浪费时间去悲哀烦恼。
我今天必须好好欢喜活一天，尽最大的心力念佛，把阿弥陀佛电话号码导通就可以去极乐世界，我们如果可以自在欢喜的去西方，就可以安慰每一个在生死关头恐怖的众生，让他们知道有西方极乐世界可以去，不必怕死。
有的人念佛念了很久，但是并没有得到信心和欢喜。为什么呢？因为他的眼光没有注意在佛，都是把眼光放在妄想上面，如果一旦发现自己有妄想，就又开始烦恼，我念佛功夫这么差，不知道会不会往生，其实这样的心都是在念担忧和怀疑，根本没有把重点放在佛上面，这样就是错用了心。要记得信和愿才是决定往生的因素，心里如果还有怀疑担忧就是没有信心的表现。比如说，我们如果真的相信一个人把事情委托他办，是不是就不用操心了呢？如果我们委托一个人办事，交代了他还很不放心，就表示我们并没有信任他。信佛也是一样。有信心就不烦恼，有信心就不怀疑。
我们如果相信阿弥陀佛的慈悲和愿力，真正肯去西方，佛一定会知道，会来迎接我们，着哪有什么好担心，你难道会怀疑说，佛会耳聋，没有听到见您在念他，或是担心到时候，佛不知道会不会打瞌睡，忘记来接你，或是怀疑佛会不会呆呆的不知道你有发愿去西方。阿弥陀佛神通广大，哪有那么差？那么不值得信任呢？哪有用你在那儿繁难怀疑？ |
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