Think an enlightened buddhist don't discriminate what other practise. All road leads to rome somewhat...
Verse 273: Of paths, the Path of Eight Constituents is the noblest; of truths, the Four Noble Truths are the noblest; of the dhammas, the absence of craving (i.e., Nibbana) is the noblest; of the two-legged beings, the All-Seeing Buddha is the noblest.
Verse 274: This is the only Path, and there is none other for the purity of vision. Follow this Path; it will bewilder Mara.
Verse 275: Following this Path, you will make an end of dukkha. Having myself known the Path which can lead to the removal of the thorns of moral defilements, I have shown you the Path.
Verse 276: You yourselves should make the effort; the Tathagatas (Buddhas) only can show the way. Those who practise the Tranquillity and Insight Meditation are freed from the bond of Mara.
I heard the story of butchers from an old granny. She said when she was young, she stayed in a village and her neighbour was a butcher. When the pig butcher was at his deathbed, he was in pain and his cries like pigs cries.
SORROW SPRINGS FROM EVIL DEEDS
The Story of Cundasukarika
While residing at the Veluvana Monastery in Rajagaha the Buddha spoke this verse, with reference to Cunda the pork-butcher.
Although the Buddha was in residence at a neighbouring monastery, not on a single day did Cunda do him honour by offering him so much as a handful of flowers or a spoonful of rice, nor did he do a single work of merit besides.
One day he was attacked by madness, and while he yet remained alive, the fire of the realm of suffering uprose before him.
When the torment of the realm of suffering uprose before the pork-butcher Cunda, his mode of behavior was altered in correspondence with his past deeds. Even as he remained within his house, he began to grunt like a pig and to crawl on his hands and knees, first to the front of the house and then to the rear. The men of his household overpowered him and gagged him. But in spite of all they did (since it is impossible for anyone to prevent a man's past deeds from bearing fruit), he kept crawling back and forth, grunting like a pig continually. Not a person was able to sleep in the seven houses nearby. The members of his own household, terrified by the fear of death, unable otherwise to prevent him from going out, barricaded the doors of the house that he might not be able to go out. Having thus suffered for a period of seven days, he died and was reborn in the realm of suffering. Some monks said to the Buddha "Venerable, for seven days the door of Cunda the pork-butcher's house has been closed, and for seven days the killing of pigs has gone on; doubtless he intends to entertain some guests. So cruel and savage a being has never been seen before." Said the Buddha, "Monks, he has not been killing pigs these seven days. Retribution in keeping with his past deeds has overtaken him. Even while he yet remained alive, the torment of the realm of suffering uprose before him. By reason of this torment he crawled hither and thither in his house for seven days, grunting and squealing like a pig. Today he died, and was reborn in hell." When the Buddha had thus spoken, the monks said, "Reverend Sir, having suffered thus here in this world, he went again to a place of suffering and was there reborn."
Explanatory Translation (Verse 15)
The story of Cunda confirms the utterance of the first verse of the Dhammapada (1:1), that evil begets nothing but evil, by way of consequence. Also that some of the effects of evil deeds are suffered in this very life.
Commentary
People who commit evil actions are unaware of their consequences at the moment of performance. Therefore, they tend to repent on seeing the consequences of what they did. This creates grief. This does not mean that a man must always suffer the consequences of his deeds, without any hope. If that is the case, there is no benefit in leading a religious life, nor is there any opportunity to work for one's emancipation.
In this pair of verses, suffering and happiness in the next world are also indicated. Buddhists do not believe that this life on earth is the only life and that human beings are the only kind of being. Planes of existence are numerous and beings are innumerable. After death one may be born as a human being, in a subhuman state or in a celestial plane according to one's actions. The so-called being in the subsequent life is neither the same as its predecessor (as it has changed) nor absolutely different (as it is the identical stream of life). Buddhism denies the identity of a being but affirms an identity of process.
http://simple-dharma.blogspot.sg/201...they_6354.html
Dhammapada verse #85 ~ 86
於此人群中，達彼岸者少。其餘諸人等，徘徊於此岸。
Among folk they are few
who go to the Further Shore,
most among humanity
scurry on this hither shore.
善能說法者，及依正法行，彼能達彼岸，度難度魔境。
But they who practise Dhamma
according to Dhamma well-told,
from Death’s Domain hard to leave
they’ll cross to the Further Shore.
☆☆☆
【第85, 86偈的故事】
有一次，舍衛城有一群人集體供養眾多比丘，並安排其中一些比丘們徹夜說法。但聽法的觀眾中有些人無法熬夜，早早就走了，有些人雖然整夜坐著聽法，但大部份的時間，卻無法集中精神，只是半醒半睡的度過。只有少數的人專心聞法。
第二天，比丘們告訴佛陀昨天的事，佛陀說：「大多數的人都執著世間，只有少數的人能到達彼岸（證得涅槃）。」
佛陀接著提醒比丘們要時時警覺，正念現前，只有自覺精進學佛法的人才能究竟解脫煩惱，證入究竟喜悅的涅槃。
While residing at the Jētavana Monastery, the Buddha spoke these verses, with reference to a congregation of people who had come to listen to a religious discourse in Sāvatthi.
On one occasion, a group of people from Sāvatthi made special offerings to the monks collectively and they arranged for some monks to deliver discourses throughout the night, in their locality. Many in the audience could not sit up the whole night and they returned to their homes early; some sat through the night, but most of the time they were drowsy and half-asleep.
There were only a few who listened attentively to the discourse. At dawn, when the monks told the Buddha about what happened the previous night, he replied, “Most people are attached to this world; only a very few reach the other shore (nibbāna).”
51. Like a beautiful flower full of colour but without fragrance, even so, fruitless are the fair words of one who does not practice them.
51. 犹如鲜妙花，色美而无香，如是说善语，彼不行无果。
52. Like a beautiful flower full of colour and also fragrant, even so, fruitful are the fair words of one who practices them.
52. 犹如鲜妙花，色美而芳香，如是说善语，彼实行有果。
53. As from a great heap of flowers many garlands can be made, even so should many good deeds be done by one born a mortal.
53. 如从诸花聚，得造众花鬘，如是生为人，当作诸善事。
54. Not the sweet smell of flowers, not even the fragrance of sandal, tagara or jasmine blows against the wind. But the fragrance of the virtuous blows against the wind. Truly, virtuous pervades all directions with the fragrance of his virtue.
54. 花香不逆风，栴檀.多伽罗，末利香亦尔。德香逆风薰， 彼正人之香，遍闻于诸方。
55.Of all the fragrances -- sandal, tagara, blue lotus and jasmine -the fragrance of virtue is by far the sweetest.
55. 栴檀.多伽罗.拔悉基.青莲，如是诸香中，戒香为最上。
