365bet娱乐

Dhammas are forerun by mind,
Mind is chief, mind-made are they;
If with a corrupted mind
One should either speak or act,
Dukkha follows caused by that,
As the wheel does on the ox's hoof.
Dhammas are forerun by mind,
Mind is chief, mind-made are they.
If with a pure and confident mind 
One should either speak or act, 
Happiness follows caused by that,
As one's shadow follows after.

(Dhp. 1-2)

These are the opening verses of the Dhammapada, a collection of Lord Buddha's brief instructions. These verses point directly to the mind as the source of both one's troubles and happiness. People often blame their troubles on outside circumstances, places and people that they do not like or which conflict with their interests, while the real cause of their troubles lies in the way they react to those circumstances. Troubles thus originate from the mind. The same is true of happiness. People seek it outside themselves by trying to so manipulate the world that everything giving them happiness will come within their reach. With all desires satisfied they suppose that happiness can be found. But is this so? Even though one can have whatever one wishes, is the mind then at peace?

Lord Buddha points out that the various mental events experienced by us arise since the mind, that ever-changing stream of memories, hopes, fears, sense-experience, fantasies, reflections and so forth, this mind has always been the basis of what one calls "one's own personality." Hence it is said "Dhammas are forerun by mind" for in these verses Dhammas means "mental events". When one says, "I decide", one really means, "this mind decides," It is not, after all, so much outside circumstances which decide the course of action to be taken, but interior reactions of the mind to these circumstances. This is the meaning of "Mind is chief."

To a great extent the world we live in is well described by the phrase "mind-made", since it is perceived by us as a series of mental events. We have no way of knowing ordinarily about the world except by way of eye, ear, nose, tongue, and body-contact. The multitude of impressions received through these senses are then coordinated by our sixth sense, the mind. One may easily see the effect of mind in the case of two people living in exactly the same environment. One enjoys himself while the other loathes his surroundings. Why is this? Their perceptions of the world may be the same but their mental processes differ. To this extent, it is possible to say that events or Dhammas are "mind-made."

What is it that decides how one will react in any situation? It is mind. It is the mental patterns formed throughout one's life, which manifest as one's habits. It is therefore of the utmost importance how one cultivates one's mind. If one undertakes to train the mind, then it is always to choose the way of wholesome conduct, that which causes no harm to others, whereby one acts uprightly, and strengthens the pattern to act in a similar way in future. It is truly said that the good man is his own best friend while the man of evil ways is his own worst enemy.

Further it is said that "If with a corrupted mind one should either speak or act, dukkha follows caused by that as does the wheel on the ox's hoof." Here Lord Buddha teaches that an action of speech or body directed at harming others, and which is intentional, will surely bear fruit, in this case ill, suffering or dukkha. This may be experienced either as physical or as mental suffering, but this fact is sure: that from evil deeds one comes to suffer.

The other side of this teaching shows that from beneficial deeds one becomes happy. However one performs what is beneficial, whether by being generous, pure of moral conduct, training the mind, living in sympathy and compassion with others, rejoicing in their joys and trying to alleviate their sorrows, however one makes merit, all that is a source of happiness for oneself. Actually, the more that one makes effort to practice the teachings of these two verses, whether it be outwardly aiding others, or inwardly cultivating one's mind, the more will one be happy. From a little of such effort comes a little happiness. From a great effort, great happiness. This indeed is sure to come "as one's shadow follows after".

It is in fact through such effort that the mind comes to dwell in peace. Now this peace, this most powerful medicine, ensures a long and happy life. When asked why they are so old, really exceptionally aged people in the West often name some insignificant fact to which they attribute their old age. But in truth as Lord Buddha has said in the Analysis of Deeds: "The way that leads to short life-(that is by killing and injuring in various ways), leads to shortness of (one's own) life-span, while the way that leads to long life (that is by protecting them, sympathy and help), leads to length of (one's own) life-span."

If one makes an effort to promote within oneself the qualities of loving-kindness and compassion (metta-karuna), and if these two qualities are ever present in one's relations with others, not only does one ensure that this life so fleeting, so transient, will be a fairly happy one, ensuring too that it is happy for those with whom one works, but one also sows a rich and rewarding crop to be gathered in a future life.

Old age is ever the prelude to death. But death need not be dreaded, nor even feared. The person who knows that both mind and body are made up of fleeting, inconstant processes and who therefore clings to neither, never hoping to find an "I" or "myself" within them, is not dismayed as death approaches. Neither does the wise person think that the mind in any of its aspects is his own or his own self, nor does he identify the body as himself or belonging to himself. Without attachment to mind or body he views them serenely with mindfulness and in this way he is not afraid.

One who can pass away thus has realized the deepest meaning within "Dhammas are forerun by mind." The mind, cool, calm and clear of attachment flows on. As there is the flowing-on of the mind, so there is the passing-away of life from the body. As Lord Buddha says, "Fear arises for the fool but never for the wise man." It is the wise man who lives life wisely and therefore happily. The wise man likewise leaves life happily. It is the wisest of men who comes to birth no more.

EVAM

Thus indeed it is.