有勇气，就有希望！

法照法师

一、運氣不可強求，福氣却可培養

我們每個人都有欲望，但欲望太多，人生會變得疲憊不堪。所謂“謀事在人，成事在天”。此處我所謂認命，不是向命運消極低頭，而是認識、體認“冥冥之中，有些事情非個人力量能完全控制”，只有調整自己的抱負水準與價值判斷，才能心安理得。有時候我們遇到許多的挫折與困難，自然就會想到運气。事實上，運氣並不是完全不可掌握的，譬如說我們考試，雖然運气好的時候，考得很順利，但是如果準備充分，個人學力基礎好，對考試仍然有利。運氣是可以改造的，人可以為好運奠定基礎，例如你常常幫助別人，有一天別人也會來幫你。

佛家談到改運，種善因就會有善果。運氣雖然不可強求，但福氣却是可以培養的。所謂心靜自然涼。心清凈故，世界清凈，心雜穢故，世界雜穢。佛法认为，以心為主，一切諸法，無不由心。凡夫的心在六塵中迷失了自己，而悟者卻甘願絕塵世之歡，以自己的生命同化整個宇宙。

世人求法總在心外，眼睛追求好顏色，耳朵喜聽妙音聲，鼻子親近芬芳氣，舌頭愛嘗鮮美味，身體難離纏綿觸，心中執著於分別。一個人是否能擺脫煩惱的困擾，完全取決於自己的意志，只要內心清靜，無雜念介入，即使身居鬧市也空如一片凈土。

二、快樂來自於心靈的智慧

作為古羅馬斯多葛派哲學家，愛比克特德主張節制慾望，淡泊名利，隨遇而安，樂天知命。他的快樂不是來自於物欲的滿足，而是來自於心靈的智慧。這種智慧告訴我們，快樂其實是一件再簡單不過的事，只要腦筋稍稍轉一下彎就可以了。有人因遭詆毀而煩惱，愛比克特德告訴他，你應該這麼想，他一定還不知道我其他的缺點，否則我受到的傷害會更大。總有一些事值得慶幸，不論你頭頂的天空多麼陰暗。慶幸，就是看到事情光明的一面，而將不夠光明的一面忽略不計。

契訶夫說过：”火柴在你的口袋裡燃燒起來，你應該慶幸，幸虧你的口袋不是火藥庫。”能這麼想的人，永遠是快樂的。誹謗是誹謗者的過錯，如果你生氣或者憤怒，那是用對方的過錯懲罰自己。就像是別人傷害了你，你再給自己補上一刀那样愚蠢。有時候，真正將一個人置於絕境的不是別人，而是自己。也只有自己能夠拯救自己。“海納百川，有容乃大。”寬廣的心胸可以容盡世間難容之事，從而使傷害變得無足輕重，使快樂保持永恆。

三、庸人的快樂很遠，智者的快樂很近

有人問愛比克特德，智者的標誌是甚麼？愛比克特德回答說，不為自己沒有的東西沮喪，而為自己擁有的東西喜悅。一個人擁有的東西再多，也多不過沒有擁有的。所以，如果你的快樂建立在無限擁有的基礎上，那它就太脆弱了。為了不斷索取，你會勞碌一生，憂慮一生，根本顧不上快樂。相反，如果你對自己已經擁有的東西知足，快樂就會像陽光一樣將你的日子照亮。哲人無憂，智者常樂，並不是因為所愛的一切他們都擁有了，而是所擁有的一切他們都愛。庸人的快樂很遠，而智者的快樂很近，近在”一張琴、一壺茶、一溪雲”。

一對小狗在街頭愛撫嬉戲，有人感嘆說：”他們多麼友好啊！”愛比克特德卻說：”只要在它們之間扔一根骨頭，你就明白它們的友誼是怎麼回事了。”庸人看到現象，哲人看到本質。看到現象的人，他的快樂飄忽不定，因為現象隨時可能發生變化；看到本質的人，他的快樂恆久而穩固，因為本質是很難改變的。洞曉世道人心後的快樂是大快樂，因為境界寬廣。

四、找對希望的方向

有人問愛比克特德，事業成功有無捷徑可走？愛比克特德回答說，“不要試圖讓事情按照你所希望的那樣去發生，而要努力按照事情發生的方式去希望。這樣做的好處是，沒有得到時不痛苦，得到了就是一個意外的驚喜。”如果你買了一註彩票就以為會中100萬大奬，那你很難逃脫失落感的折磨。但如果你在八百萬分之一中奬概率的基礎上考慮這個問題，那麼，不中大奬就是正常的，中大奬只是一個意外。

成功不是一廂情願的事，如果說有甚麼捷徑的話，那就是調整好自己的心態，把期望值降得低些。我們只能盡力而為，希望可以成為快樂的理由，也會成為痛苦的溫床，因為它的背後就是失望。不在希望中喜，就在失望中憂，還是讓我們像愛比克特德所說的那樣，找對希望的方向吧。

五、天作孽猶可為，自作孽不可活

佛教有兩句老生常談的話“熄滅貪瞋癡，勤修戒定慧”。也就是說，想要消除貪瞋癡，就要常修戒定慧。戒能治我們的身；定能治我們的心；慧能判斷是非邪正。古人也有“三不朽”的名言 ── 立功、立德、立言。這“三不朽”名言也與佛教的戒定慧有關。希望莊敬自強，就要建立道德模範，在社會上待人處世，處處能做人的榜樣，能端正社會風氣，能改變世道人心，就是立德。立功，一樣事情的成功並不容易，要修人之難修，忍人之難忍，還要發長遠心。不怕挫折就要有定力，若沒定力就會被環境所轉。人家說好，你也說好；人家說壞，你也說壞；別人向東，你就向東；別人向西，你就向西，這樣搖搖擺擺的，像什麼？所以做人的根本第一要立德，第二要立功。立功就是對國家、社會、同胞，乃至對家庭要建立功德，這樣才不愧做一個人。

今天之所以會天災人禍不斷，就是因為人的心太浮動、太自私、太貪，瞋心、癡心太重所致，因此孔子也說:“天作孽猶可為，自作孽不可活”。為什麼天作孽猶可為，而自作孽就不可活呢？天指自然界。自然界的災害，例如颱風、地震、水災等等，雖然很兇，但只要預防得當，就可將損害減到最低，所以天作孽猶可为。

六、心靜自然涼

平淡品味出人生的意境，羨慕別人擁有的同時也要學會審視自己。好高鶩遠，想一蹴而就，達到自己心中的目的，是不現實的，也只會使自己失望，加深挫折感而己。所以，千萬不要好高鶩遠，以免收到相反的效果。正所謂：能休塵境為真境，未了僧家是俗家。“心靜自然涼”是一種境界，而要達到這種境界就要學會“放下”，即要達到解脫自在、了無牽掛的境界，便要把雜念與妄執等煩惱放下。

禪者有言：“靜中求靜未為貴，忙中取靜才是真”，要達到“心靜”並不一定要閉門靜坐或隱逸山林，而是要用“不休中亦能休，不閑中亦能閑”去制服“休而實不休，閑而實不閑”的心亂如麻的狀態。在滾滾紅塵、嘈雜人海中能留下一片“安心”，在寧靜祥和的光輝中，有一刻的物我俱忘、天人合一的感覺，那是何等愜意啊！佛法就是要我們明白人生道理，是教我們明白人生道理的方便之法。坦然面對生活中的失敗，反省失敗中的教訓，就能讓我們领悟到人生最大的財富。

七、有專才有恆，有恆才有成

社會不斷發展，知識不斷爆炸，一個人的精力有限，能專心把一門學問或事業搞好已屬不易。人人都有自己的弱點，人人都有自己的長處，只要你始終如一，專心致志，什么劣勢也可能轉變為優勢。法照給自己座右銘：有專才有恆，有恆才有成。人沒有笨的，只有懶的，我們要堅定自己的信念，“寧可辛苦一陣子，不能辛苦一輩子”。我個人認為，人生活在一個知識大爆炸的時代，如果你覺得自己是一個天才，不專心就成了自己的不幸。如果认为自己的資質平凡，不要悲觀，只要自己下定决心一輩子做好一件事，你就能成功。在實現目標的道路上，最忌諱的就是朝三暮四，做人做事也一樣。從實際出發，對自負責，不要强調任何客觀原因，踏實做好你的每一份工作，这样就可以給人留下一個實在的形象，給自己的成功增添一份夯實的基礎。

事實往往會証明：誰比別人多一些努力，誰就會擁有更多成功的機會。成功，不是借助于他人的權力和財富，而是從自我開始，擁有成功所需要的智慧、熱情與知識，再借助外部力量升華人生，掌握自己的命運，生活才能持久精彩。沒有什么東西像積极主動的態度一樣更能體現你自己的獨立人格。

“有勇气，就會有希望！”因此，當你感到力不從心的時候，就要好好調整自己一下，讓好心態激勵我們，鼓舞我們，鞭策我們繼續前進！

It's easy to see the faults in other people. That is our main tendency. We should be able to see our own faults. Instead we're always ignoring them. "I'm not like that." We take our own faults and place them on an external object. If we want to practise dharma, we have to cease seeing the faults of others, and only look at your own mind.

-- His Holiness Penor Rinpoche

The Three Vehicles in One Sitting

by Tulku Urgyen Rinpoche

Some people regard themselves as exclusively Mahayana or Vajrayana practitioners. Others say they follow only Theravada, that they don’t know anything beyond that. But talking in this way only exposes one’s lack of understanding. The three vehicles are not meant to be separated at all. We can practice all of them simultaneously — in fact, we need to in order to have a solid foundation. Without really applying ourselves to the four mind-changings and taking refuge, we have no real foundation from which to connect to the Buddhist teachings. Similarly, if you want to drink tea, you need a place to put the cup. You need a table, which is the same as the foundation of the Shravaka or Hinayana teachings. You also need the cup to contain the tea, which is the Mahayana attitude. And you need the tea as well — otherwise there is nothing to drink, and you do need a drink. Vajrayana teachings are like the liquid poured into the cup.

In the same way, in order to become enlightened we first need to connect to the Three Jewels. Taking refuge involves entrusting ourselves; this constitutes the Hinayana teachings. After that, what is the use of being the only one who is enlightened while all our mothers roam about in samsara? That would be totally shameless. It is said that the Hinayana orientation is like the little puddle of water contained in the hoofprint of a cow, while the Mahayana attitude is as vast as the entire ocean. Everyone needs to be enlightened — not only ourselves.

Third, without the very profound teachings of Vajrayana, including deity, mantra, and samadhi, there is no way we can achieve full enlightenment in this same body and lifetime. Thus, we need all three vehicles together: Hinayana, Mahayana, and Vajrayana. There is no point at all in regarding oneself as some kind of superior practitioner who doesn’t need “low” or “inferior” teachings. Such an attitude would be very unrealistic.

It is impossible for compassion and hatred to arise in the mind together - one will always destroy the other. Therefore, remember that there is always a positive way to deal with every situation, no matter how challenging it may sometimes be.

-- Chamtrul Rinpoche

不忘初心

文｜常静

在《华严经》中有句经文：“不忘初心，方得始终。”这句经文的意思是说，一个学佛者，在修学过程中，只有不忘记自己的最初发心，才能持之以恒，坚持不懈，善始善终。对于学佛者来说，很多人在最初发心学佛时，都会勇猛精进，学修并重。但是，随着时间的推移，有的人在经过一段时间的修学之后，受不了修学苦行的痛苦，便渐渐退失了原本精进向上的心，变得懈怠放逸了。还有的最后索性放弃修学了。面对修学的艰难，在佛门中便有了“出家一年，佛在心中；出家两年，佛在眼前；出家三年，佛在天边”俗语。这三句俗语初心易忘，守道艰难。

在学佛过程中，一个人只有“不忘初心”，才能渐行渐远，最终实现自己的初发心的理想。《华严经》中的善财童子，就是一位“不忘初心，方得始终”的菩萨行者。善财童子五十三参，初参文殊菩萨，向文殊 菩萨请教如何学菩萨行、修菩萨道。经过文殊菩萨的指点，善财童子先后参礼五十三位善知识，最后终成正果。

善财童子在参访普眼菩萨时，普眼菩萨指点他到多罗幢城参访无厌足王，向无厌足王请教如何修菩萨行，行菩萨道。善财童子到多罗幢城之后，见到无厌足王正在处罚那些犯罪之人。这些犯罪人中，有偷盗他人财物的，有害他人性命的，有侵占他人妻子的，有起贪嗔痴心造作恶业的。这些犯了以上罪过的犯人被五花大绑带到国王跟前。无厌足王下令，根据每个犯人所犯罪过的大小加以严厉惩罚。犯人中有的被斩断手足，有的被割截耳鼻，有的被剜掉眼睛，有的被斩首，有的被剥皮，有的被肢解，有的以汤煮，有的被火焚烧，还有的被从高山上推下身亡，这些罪犯受尽无量苦楚，嚎叫声不断，如同在地狱中受苦。

善财童子见此情景，心中思维：“我为了利益一切众生，求菩萨行，修菩萨道。现在，无厌足王灭尽善法，作大罪业，逼恼众生，乃至断命，曾不顾惧未来恶道。我为何要向他求法，发大慈悲心救护众生呢？”

当善财童子如此想着，有点退失道心的时候，空中有天人告诉他说：“善男子！你应当忆念普眼长者善知识的教化。”

善财童子仰视着对天人说：“我常忆念，初不敢忘。”

天人说：“善男子！你不要厌离善知识的话语，善知识能够引导你到无险难安隐之处。善男子！菩萨善巧方便的智慧不可思议，摄受众生的智慧不可思议，护念众生的智慧不可思议，成熟众生的智慧不可思议，度脱众生的智慧不可思议，调伏众生的智慧不可思议。”

善财童子听了天人的教诫，于是信心具足地参礼无厌足王。无厌足王带领他参观了王宫，并向善财童子讲说了处置罪犯的缘由。无厌足王说，对待世间不同的众生，应当采取不同的教化方法。当一些众生，你采用慈悲宽容的教化方式起不到作用的时候，就应当采取“金刚怒目”式的残暴方式来加以教化。使众生对这种教化方式产生畏惧心理，从而改邪归正。无厌足王告诉善财童子，慈悲是教化众生的方式，惩罚同样也是教化众生的方式，只不过对待不同的众生应当采取不同的教化方式，才能达到最理想的教化效果。

听过无厌足王的解说，善财童子方才心悦诚服。同时，他还为自己的不忘初心，受到无厌足王的现身说法，善巧教化而倍感欣慰。

唐代高僧玄奘大师也是一位“不忘初心”的古代高僧的典型代表。玄奘大师13岁出家于洛阳净土寺，17岁跟随兄长居留长安，后来辗转到益州，跟从空、景两法师受学。武德五年(622)，玄奘大师于成都受具足戒。此后游历各地，参礼名师，讲经说法。

在讲经说法过程中，玄奘大师深感异说纷纭，无从获解。为求取正法，正本清源，大师发愿从长安出发，西行求法。贞观元年(627)，大师在请求政府批准西行无果的情况下，私自与同修一起从长安出发，西行取经。

大师一行先经兰州到凉州(甘肃武威)，为了避免一路被人盘查，一行人昼伏夜行。后经过玉门关，越过五烽，渡过数千里的茫茫流沙，经过毒蛇虎狼出没的无人之境，备尝艰辛，后抵达伊吾(新疆哈密)。一行人稍作休息，继续前行，到达高昌国(新疆吐鲁番)。后经葱岭、铁门，到达经缚喝国(今阿富汗北境)，经乌伏那国(巴基斯坦之斯瓦特地区)，到达迦湿弥罗国(印度西北部)。在这里学习两年之后，玄奘大师又一路前行，于贞观五年(631)，抵达抵摩揭陀国的那烂陀寺受学于戒贤论师，学习唯识学。玄奘大师在那烂陀寺留学十三年，学习大小乘经论。经过多年的修学，他不仅博通一切经典，通晓多国语言， 而且还在戒贤论师的指导下，登台说法，与当时的著名高僧论辩佛法，没有人能够辩过他。

玄奘大师在那烂陀寺留学，深得印度佛教的精髓。在学成之后，玄奘大师心系国内佛教发展，毅然于贞观十九年返回长安。他回国时，还带回了大量梵文经典。到达长安，玄奘大师受到了唐太宗的热情迎接。回国之后，即开始组织译经活动，他先后在大慈恩寺、北阙弘法院、玉华宫等处组织大型译场。至圆寂前为止，共19年，先后译出佛典75部，1335卷。玄奘大师为中国的佛典翻译和佛教发展，作出了重要贡献，他也因此被后人赞誉为中国历史上伟大的思想家、哲学家、翻译家、旅行家、外交家、中外文化交流的使者。

作为中国古代四大翻译家之一，玄奘大师为求佛法真谛，发愿前往印度求取原典佛经。为了圆满实现自己的最初发心，大师在途中虽然历经千辛万苦，有时甚至是生命危险，他从没有退却半步。特别是在穿越位于罗布泊和玉门关之间莫贺延碛大沙漠时，遭遇了难以想象的困难。大师传记中如是描述险恶环境：“上无飞鸟，下无走兽，草木不生，人迹罕绝；时而风卷沙石，时而暴晒湿蒸；时而见枯骨遍野，战场遗迹；时而见凶恶野兽，鬼魅影像⋯⋯”白天，沙漠在太阳的暴晒下，温度极高，无从落脚。大师无奈，只有将自己埋在沙间，等到夜间继续赶路。在茫无边际的沙漠中，大师还曾迷失方向。在迷途中，大师还不小心弄翻了随身携带的水袋。在沙漠中，失去了水，就意味着失去了活下去的希望。在这样绝境之下，随行的同修中，有的人由于不堪其苦放弃了西行，也有的因为环境险恶，客死途中。玄奘大师差点要放弃西行计划，但他最终“不忘初心”，怀着“宁向西天一步死，不向东土半步生”的决心，忍饥挨 渴，九死一生，最终到达印度那烂陀寺学习求法，从而最终圆满完成了西行求法的大愿。 “

不忘初心，方得始终”，不仅适合学佛修行，而且做世间任何事情都需要有这种信念。只有怀着这种信念，我们才能在遇到各种逆境之时，始终坚守自己的信念，最终取得事业的成功。如果忘记初心，就会见异思迁，半途而废，一事无成。

Beings evolve through karma, take birth because of karma, enjoy and (function) through karma.

-- The Buddha, Karmavibhanga Sutra

From Seed to Bloom

by Sakyong Mipham Rinpoche

The Sanskrit term bodhichitta means “mind of enlightenment,” “seed of enlightenment,” or “awakened heart.” Fundamentally, bodhichitta is the aspiration for others to be happy, to be free from suffering. Absolute bodhichitta is the realization of emptiness, which happens fully at the first bhumi, the path of seeing. Relative or conventional bodhichitta is more immediate. Relative bodhichitta has two aspects: aspiration and entering. Aspiration is positioning ourselves to do something. Before we do something, there’s a thought process involved: we contemplate it. In aspiration, we contemplate all sentient beings having been our mothers, we vow to repay their kindness, and so on. Such thoughts are the heart of contemplative meditation.

We begin by doing sitting meditation until we experience some peace. Out of that we conjure up an intention: “Today I will try to be kind to others.” Then we actually enter, engage in the practice.

Traditionally, we are offered six quintessential instructions on how to generate bodhichitta, all rooted in the ground of equanimity. The point of first cultivating an attitude of equanimity is to open up our view. We tend to have fixed ideas of friends and enemies, and based on that view, we see the world through the lens of good and bad: sharks are bad and bunny rabbits are good; democracy is great and communism is bad.

Equanimity is a spacious, vast, and even state of mind; it does not take sides. It’s not about being untouched by the world, but letting go of fixed ideas. How else are we to develop compassion and loving-kindness for everyone and everything? Equanimity levels the playing field—we are not excluding anyone from our practice. It’s like dealing with two fighting children. Since we’re more experienced with all kinds of trials and tribulations, we know that what they’re arguing about is not really important. We enter with an unbiased view, which is equanimity.

Most of the time we’re trying to figure out a problem based on our attachment. We all believe that if it were not for that one particular person who really irritates us, we’d already be compassionate and understanding. If only that one person weren’t in our way! But she has our number and calls it a lot. Generating bodhichitta helps us deal with problems involving helping others. There are six ways in which we can cultivate this attitude.

The first way is to consider that all sentient beings have been our mothers. Basically, it is our mother who gives us unconditional love. She nurtures and supports us and takes care of us when we are weak. Traditionally, it is said that genuine courage is like that of a mother protecting her child from danger. Regarding all sentient beings as having been our mothers means that at some point, everyone has shown us love and care. The Buddha said that we have all experienced endless lifetimes. If we take this to be true, then every being we encounter has been our mother, father, brother, sister, enemy, friend—everything. If we don’t believe in life after death or rebirth, we can understand this in the context of our present life. From the moment we were born, we’ve had friends who have become our enemies. We’ve been in good situations that have turned bad. We’ve been in bad ones that have turned good. The point of this first instruction is to help support our equanimity by reducing our attachment to relative notions of good and bad.

The second way to generate bodhichitta is to think of the kindness of others. We can contemplate what others have done for us in great and small ways. If all sentient beings have been our mothers, they have, of course, all been kind to us at some point. Even that person who’s got our number has done something good for us—maybe just by passing the salt. Contemplating the kindness of others helps us see the positive aspects of any situation. These are often hard to see—sometimes we just want to stick with our negativity—but this instruction begins to loosen us up. With the budding view of bodhichitta, we begin to look at life and see what is good, even in a bad or chaotic situation. Trying to see things in a more positive light by thinking of the kindness of others churns up our mind and lets the bodhichitta come out.

The third instruction on generating bodhichitta is to repay the kindness of others. This is almost like taking a vow. If we have the view that those who have helped us includes everyone—that even animals have cared for us in some previous lifetime—every encounter becomes an opportunity for us to practice repaying their kindness. This contemplation is part of the aspect of the Mahayana school of Buddhism called the “great activity.” It’s called “great” because this attitude is so vast that it’s difficult to imagine. If we had this attitude even for a moment, we’d begin to see that everyone we meet has helped us, directly or indirectly, and we would want to repay his or her kindness. By taking this attitude in working with others, we could experience our lives in a completely different way.

The fourth way to generate bodhichitta is to develop loving-kindness by contemplating the delightful qualities of others. If we care for someone, we naturally find something delightful in him; that’s what draws us in. In the middle of a meadow, if we saw a mound of dirt with a single flower growing out of it, we would still be able to see the beauty of the flower. We wouldn’t think, “The flowers are beautiful except for that one, because it grew from that pile of dirt.”

So rather than contemplating the shortcomings of others, we see their good qualities and generate loving-kindness towards them. Loving-kindness is associated with wanting others to enjoy happiness. What generally hinders our wanting other people to be happy are heavy emotions such as anger, jealousy, and pride, which obscure our mind. Developing kindness towards others takes the energy out of this emotional confusion.

The next instruction is to generate bodhichitta by contemplating compassion, which is the desire that everyone be free from suffering. Compassion does not mean taking pity on others or having sympathy: “Oh, you poor thing!” Compassion is empathy based on understanding what suffering is. Not only do we see the suffering of others, but we also feel it directly. If we love and care for others, we do not want them to have a hard time. Seeing the suffering of someone who’s very close to us heightens our sense of compassion. We think, “This could happen to me.”

The final instruction on how to generate bodhichitta is to commit ourselves without question to following these instructions. Even though in postmeditation we may not be able to do the bodhichitta practice continuously, we keep our determination strong. We will be kind and compassionate and we will take delight in all beings, with the knowledge that they have helped us. Even if we are the only person in the entire world practicing in this way, we will not stop doing it. Such an adamantine commitment gives us the steadfastness and conviction of the Buddha sitting underneath the bodhi tree.

Don’t take outer appearances inside! Don’t project inner conceptions outside! Don’t enslave body to mind! Don’t occupy mind with body! Don’t attend to view or meditation! Leave mind unfabricated, just where it is!

-- Mahasiddha Padampa Sangye

论转识成智

惟贤法师

       学佛的目的，就是在唯识学里讲的“转依”。转依有二：一转染成净，二转识成智；转染成净为涅槃，转识成智为菩提。涅槃即自性清净，菩提即觉悟，能证得菩提是般若(依中观宗讲)，或称正智即无分别智(依唯识宗讲)。

       众生在迷惑与染污中，没有智慧，不懂因果。学佛就是首先注重正确的熏习，多闻熏习后逐渐由染转净成为清净种子，恢复本有佛性。我们现在处于资粮位。唯识把修行的次第分为五位：一资粮位，二加行位，三见道位，四修习位，五究竟位。一资粮位系积福德智慧资粮，二加行位修定(唯识观)，三见道位见唯识理，四修习位断烦恼、所知二障的现行和种子，至金刚道一切染种断完，坚如金刚，金刚道至等觉入妙觉即证佛果。

　　转识成智：谓转八识成四智(三身四智)。众生的识以分别为主，分别即虚妄分别，去除虚妄分别，即是净智。

　　集起名心，思量名“意”，了别名“识”。第八识能够含藏种子和种子现行互熏，是心；第七识执我，是思量；前六识对境是了别，此中前五识缘境是粗了别，第六识缘境由外到内，为细了别，第六识分五俱意识，散位意识，独头意识。五俱意识与前五识同时俱起；散位意识未接触外境亦可随时生起；独头意识就是无中生有的幻想。末那识以思量为主；阿赖耶识以受熏和执持(种子、根身器界)为主。总的来说，识都是虚妄分别，具染污性。

　　阿赖耶识是就凡夫位而言，到佛果位叫无垢识。认识事物有分别都是有漏、有为，是不究竟的，是流转生死的根源，由此而有业障、烦恼障的生起。业力是感异熟果报，果报有正报和依报两种。正报依五蕴身讲，依报依山河大地讲，这是我们的障碍，称之为障，又称为杂染，这都是由虚妄分别而生起。分别生起的原因是有情的“我执”习气。我执有“人我执”和“法我执”两种，要彻底断除生死根本就必须断我执。虚妄分别之生起，一方面以我为主体，由贪心被境所染；另一方面损害他人，举手投足都要损害他人。凡夫不损害他人是很难的，五官就只能发挥此作用，学佛人就不同了，因在转变过程中，第六识虚妄分别逐渐减少。人们对自体没有正确认识，对共业所感的所有现象没有正确的观察，因受空间、时间的限制，加上烦恼障和业习的障碍就产生邪见，故而彼此之间常形成愚痴的对立与斗争。此为生死痛苦之源。

　　杂染，虚妄分别等都由识而转变，其修持方法是守根护意(持戒)，不受外境的感染就是守根，保持正念即是护意，学佛就先要守根，进一步护意。如念佛、念法、念僧、念因果、念众生等，由戒生定，有定力才发智慧，有智慧就有辨别能力。修持禅定，目的都是达到护持正念，进而开悟。般若宗讲，从文字般若到观照般若，最后到实相般若。禅宗也有文字，如《六祖坛经》，祖师禅讲不立文字，明心见性。由闻而思，护持正念，严持禁戒是基本功夫。唯识宗讲，闻的阶段就是熏习正法，同时要结合自身实行。熏习可从书上学，也可听善知识讲解。第六意识有虚妄分别，圣者无分别的智慧，不同于凡夫的世智辨聪。我们现在虽处于基础的位次(资粮位)，但我们的宿世善根，也都是来的很不容易的。蕅益大师说：他在定中见到弥勒菩萨，对他说：“有分别是识，无分别是智；识属染，智属净；染有生死，智无诸佛”，智即空慧，空慧境界如六祖云：“本来无一物，何处染尘埃”。

　　资粮位是积福德智慧资粮，属顺解脱分；加行位修止观，属抉择分；见道位见真理，去掉了理上的执着(禅宗的开悟、密宗的大圆满、唯识宗的真见道)。

　　入地后，初地至十地都是修习位，在此阶段分别断烦恼、所知二障的现行和种子；入金刚道才把所有的种子断完。故修行要务实，要一步一步脚踏实地。入等觉至妙觉佛果成就，此时方转八识成四智。

　　坛经言：“六七因中转，五八果上圆”。六识七识未成佛以前初地可以消灭二障现行；前五识与第八识的二障种子(包括六七识)至金刚位才能断尽。前五识转为成所作智，谓能成就众生一切事业，现化身来解除众生的痛苦。转第六识成妙观察智，能够微妙地观察诸法之自相与共相。转第七识为平等性智，清除我痴、我慢、我爱、我见而对一切众生平等，起大悲大行。转第八识成大圆镜智，第八识是我们的生命总体，众生位称阿赖耶识，因受了染污、迷惑而不能发光，不能照见一切，到佛果称为无垢识，如大圆镜能鉴照一切，不受外尘所染，光明遍照，至此，即可得三身四智。第八识现法身，第六七识现报身，报身有他受用身和自受用身，他受用身为地上菩萨说法所现之身；自受用身，是无量福慧成就的唯佛感受之身。前五识现化身，有应化身、变化身二种。应化身如八相成道，变化身即应机随类变化之身。证得三身四智的佛身，才叫无上正等正觉。

We need to contemplate on our precious human life, what is our motivation, and we must wish to be liberated from samsara. Then, from there, the most important is to achieve Buddhahood. We need strong will power to achieve this great goal. To make our life useful, we should not wait. We must be useful, we must use our daily life to be useful, not to harm others, and to create harmony. To be a good person, we must be mindful of what we do, for what we do is action, and this creates the imprint and results. This seed of imprint will ripen as karma ripens. We have collected so much bad karma from many lifetimes. Do not wait any longer.

-- Dagyab Rinpoche

What is mind in Buddhism?

by Venerable Thubten Chodron

The word “mind” in Buddhism means any part of us that cognises, perceives or is aware of our emotions and attitudes. The mind, in essence, is the part of us that is cognitive, aware and conscious. It is the consciousness that distinguishes a corpse from a living being. The Buddhist word “mind” also means the heart in which the intellect and emotions are not separate but exists as a whole entity that does different functions at different times.

In Buddhism, the mind is not the brain. The brain is made up of matter and can be examined with scientific instruments. The mind, on the other hand, is formless. It is immaterial and cannot be examined by scientific instruments. But the mind and the brain interrelate. We can see that when there is brain damage, it affects the mind, our emotions and the way we perceive things. In turn, the state of our mind - if we are happy or angry etc - affects our physical body.

The mind has two qualities. It is clear and aware. It reflects objects. For example, when you are looking around in the room, you perceive objects, and images of those objects arise in your mind. The mind also has the ability to engage with objects.

It interrelates. The mind cannot be touched like many things that exist in this world that cannot be touched. But this doesn’t mean they do not exist, just like love and democracy. You cannot measure those with scientific instruments but they certainly exist. Similarly, the mind exists in that way. Buddhism emphasises more on the mind while science stresses more the brain but I think the two can go together in many ways. Buddhism is in no way contradictory to science. In fact, Buddhism elaborates on some parts of science.

In Buddhism, we say that the mind is our source of happiness and pain, because it is the mind and what goes on in our mind that determines if we have spiritual realisation or whether we live in confusion.

Mind and consciousness are synonymous. Whatever is conscious is aware. We have different types of consciousness. We have visual consciousness, auditory consciousness, a consciousness for each sense, and a mental consciousness, and I am defining all these different consciousness to mean the mind.

I am not sure the mind has a location, actually, since it is not made up of atoms and molecules. For example, a watch consists of atoms and molecules, so we can look through our senses and find it and say “Here’s the watch”. But our mind is not like that. Sometimes, we feel our mind is in our body. But when we sit down to investigate “where in my body is my mind?”, it’s hard to pinpoint and hard to find.

Observing outer objects, I find but my own mind; observing my mind, I find only Voidness; observing both mind and objects, I am freed from the Two Clingings. May I realise the Self-nature of the illuminating mind!

-- 3rd Karmapa Rangjung Dorje

用佛法的镜子照出自己的真面目

达真堪布

物品用秤称过，才知道它的轻重。同样，以《二规教言论》所讲的这些功德、做人的标准来衡量、观察，才知道自己是个好人还是个坏人，自己是个善人还是个恶人，自己有功德还是没有功德。否则，若不这样衡量，自己是不会知道自己的。

为什么我们要学这些经典、论典?就是要通过这些观察、衡量自己。以前也讲过，佛法就像镜子，用它照自己，才能照出自己的真面目;佛法就像秤，好好称自己，才知道自己的轻重。

我们都有这个毛病，根本不知道自己到底是个好人还是坏人。有时候像个好人，有时候像个坏人;有时候像个善人，有时候像个恶人。自己有没有这种感觉?我有这种感觉。有时候感觉自己像个好人，感觉挺好的;但有时候真像个坏人。有时候感觉自己像个善人，“我多好啊”;但有时候感觉自己像个恶人，一观察自己的起心动念、言谈举止，对自己也是很失望的，自己也是一个真正的恶人。有功德和没有功德也是如此，自己去衡量、观察才会知道，否则不可能知道。

通过观察，如果你觉得自己是个好人，那你做了多少好事?如果你觉得自己是个善人，那你做了多少善事?若自己做的坏事太多了，自己这辈子造的恶业太多了，那你就是个恶人，你就是个坏人。

就要看你自己所做的这些，衡量一下，才会知道自己是坏人还是好人。有的人说：“我要学佛了……”这样一坐，真的像个菩萨。有的人头发一剃，红法衣一穿，好像一夜之间成佛了似的……自己以前造的恶业都忘了?不可能一夜之间成佛吧!

当然也有一夜之间成佛的，就像以前印度的恩扎布德，就是一瞬间成佛的。但你是不是这种人?你是不是成佛了?这个要自己看。如果你没有成佛，你自己所造的那些恶业、坏事还是在你的相续中，还是你这个人做的。

有些人真的有这样的毛病，一坐就成菩萨了似的，头发一剃就成佛了似的，自己什么过失也没有，只看别人的过失，“这个错了”“那个又错了”。只看别人的过失，难道自己就没有过失了?其实，只剃掉头发，没有什么意义。把头发剃了的同时，是不是同时将一切烦恼都剃掉了，都没有了?如果是这样，那你剃头也有意义了。否则，如果烦恼依旧、习气依旧，你天天剃头发也没有多大意义。所以，大家自己应该多反省自己。

有些人学佛很晚，有些人出家也很晚，在你的一生当中，杀生、偷盗、邪淫什么没有做过?自己所做的这些坏事、恶事不可能一下子全部消掉，为什么不反省，为什么不忏悔?这是很重要的。不能仅仅剃个头发，在这里上过一两堂课，就觉得自己很了不起，什么都烟消云散了似的。这是不可能的事!如果你不去反省、忏悔，到死亡的那天，堕落的时候，你会后悔的!但是这个时候已经来不及了!

我们在这儿念经的时候，应该念自己的过失、过错。我们剃头的时候，也要剃除自己的过失、过错。发心“我再也不能有这些过错，以前所做过的这些恶事，都忏悔!”这样我们学佛、出家才有意义。

只有以这些教言进行观察、衡量，才能知道自己是好人还是坏人，是善人还是恶人，自己到底是功德大还是过失多。

Overcome anger and arrogance, and let humility rule your mind. Give up unwholesome kind of living, and pursue a livelihood in keeping with the Dharma.

-- Atiśa

What is the nature of the mind?

Garchen Rinpoche

Milarepa was asked by Nyama Paldarbum, "What is the nature of the mind?"

Milarepa replied and explained its basis abides like space and it is boundless as the sky without center or edge The purpose of practice is to realise the two types of bodhicitta. Our mind is like muddy water. The mind of Buddhas is like clear water. Clear water shares the same nature as muddy water. We need to practice to let the mud clear. When the mind is liberated from concepts, it is empty and pristine and it abides like space. This is what we need to understand from our practice. The basis of mind is the same in Buddhas and sentient beings. It is clear and uncontrived. But we add contrivances to it, like adding mud to water.

The basis abides like space. Buddhas abide in the dharmakaya. Sentient beings are like muddy water and experience suffering. But there is a path to purify our obscurations. This practice is staying in the moment where past thoughts have ceased and future thoughts have not yet arisen. This state is a complete, vast openness. There is no grasping to thoughts as they arise. Even as they do arise, they cannot do any harm, as they then just cease. So we should remain in that state.

What does contrived or fabricated mean? Look at the mind. The one who knows thoughts is our own awareness. As thoughts arise they immediately dissipate. That is great openness. But if we follow thoughts along, then our mind is obscured and becomes contrived or fabricated. As soon as we hold onto a thought like anger, the mind becomes obscured. So we should remain in a state of mindful awareness. As a result one will immediately recognise thoughts as they arise and not grasp at them. Since the cause is uncontrived, so will be the result, and our mind will be purified. This is the uncontrived state of mahamudra.

What does mahamudra mean? The first word is "chag." It represents the unsurpassed qualities of the Buddha. Where is the Buddha? You cannot find the Buddha outside, only inside. It is the mind's unity of clarity and emptiness. We give this mind the name of Buddha. "Chag" means devotion to my mind, which has the nature of Buddha. "Gya chenpo" mean vast and having no center or edge. It must be seen for oneself. It is inexpressible, like a mute person eating molasses. The nature of mind cannot be expressed. "Gya chenpo" means it encompasses all phenomena of samsara and nirvana. There are infinite Buddhas and sentient beings. Even only considering this world system, the particles of dust in it are beyond count. All this is only mind.

The mind comes from emptiness and dissolves back to emptiness, like water freezing as ice and melting again. Having realised the meaning of mahamudra, one gains liberation from samsara. All phenomena are empty of self nature. Realising this, one does not grasp at them. One does not grasp at melting ice, realising it is nothing but water. All phenomena are empty of self nature abiding just like space. When one has realised the nature of mind, one will be liberated from samsara.

So she then asked Milarepa., "What appears in your mind?"

Milarepa used the analogy of the sun shining in a cloudless sky.

She then asked Milarepa, "When you meditate, what is the ultimate result?"

He replied that one sees that all phenomena of samsara are without intrinsic reality and one does not grasp to either samsara or nirvana. In that state of non-distraction, there is no reference point. The view is without hope and fear. The only wish is that all beings may attain Buddhahood. There is no fear of suffering, as all phenomena are seen as empty.

So he asks her, "Do you want this practice?"

She gave rise to devotion to Milarepa, and asked him to be her teacher.

Worldly beings are unaware of the faults of unvirtuous actions and ignorant of the benefits of virtuous actions. They see what leads to suffering as desirable and what leads to happiness as undesirable. This is a corrupt view. It is like a cloudy day when you cannot see the sun shine. Or a snowy winter when you cannot see the flowers in the meadow. Similarly, the mind is obscured and we cannot see it.

Nyama Paldarbum confessed her wrong doing and said, "As the result of wrong doing in previous lives, I was born as a girl who is no better than a servant. I have never given a thought to impermanence and death. So now I will prepare for death and become your disciple."

Milarepa replied, "I will teach you the dharma. But that is difficult. If praised, you become proud, and if criticised, you become angry.. But since you ask, I will teach you." So the message is do not spend so much time putting on make up and cleaning yourself. Instead, you should clean your mind. Milarepa said, do not turn your mind to samsaric friends, turn your mind to your teacher. Do not fixate on this life, caring for your body. Be generous with your possessions instead of being stingy. When you are young, it is hard to practice the dharma. The young are like beautiful peacocks. They are proud of their appearance and do not wish to practice. With this pride, love and compassion cannot arise. We need to apply an antidote to pride and this antidote is devotion. She replied, "Please do not scold me. I really want to practice the dharma, but never had the chance."

Milarepa replied, "You may not have time to practice, but will you have time to die? This life is very short compared to all your future lives. You must prepare for all your future lives. Do you know what you will eat then?" The preparation for all your future lives is generosity in this present life. Stinginess is your true enemy and you should eliminate it. Normally we think of only ourselves. As a result we will be reborn as a hungry ghost. So we need to practice generosity for our future lives.

In this life there is the light of the sun and the moon. But in the bardo there is none. Mediate on luminosity as a preparation for the bardo. Some people may think that they have nothing to give, but that is not right. If one has much, one should give that. But if one has nothing, one can give the protection of life and give the dharma by reciting "om mani padme hum." The prayer wheel I turn continuously is turning in prayers for all sentient beings. So one can always give.

When we go to the next life, we will take no company and no friends. Who will we take when we go to the bardo alone? When we do deity practice, the deity will accompany us in the bardo. Our obstructors will be those who are now dear to us. They create problems when we are alive and cannot help us when we are die. Of course, we should be kind to them. But only the yidam deity we have meditated on will accompany us in the bardo.

The meditation on the yidam deity benefits us in this life as well. I get many calls about people's problems. I always tell people to meditate on Tara. When the mind is suffering it is obscured by self grasping. At this time we need to visualise the yidam as clear as an image in the mirror. If we do this, our mind will become clear and pure. If you recite the mantra without love and compassion, there will be some benefit. But we should transform ourselves completely into the deity, including their love and compassion. If we do this there will be great benefit for this life as well as for future lives.

The future life seems very far away. How should we prepare for it? We should prepare ourselves for it with diligence. When we have a spare moment we should practice or visualise the deity. It is like a butter lamp. When the butter is exhausted it will not burn any more. If we practice, when our karma is exhausted we will not suffer, but go to the pure land. So we should ride the steed of diligence.

The enemy of diligence is laziness. Laziness harms us even in this life. If we do not practice today, what will we do tomorrow when we die?

After Milarepa spoke, she thought. She said, "I have not prepared at all for my next life. From now on I must commit myself to dharma practice."

Milarepa said, "If you practice you do not need to give up your family, but you need to meditate at all times. You do not need to go to mountain retreat. if you do this, you can stay with your family"

So she asked, "How should I meditate?"

Milarepa said, "Just let your mind rest and look at it, without center our boundary."

An analogy for the nature of mind is the sky. When one sees the mind as it is without boundary or center, one sees that it abides just like space. A second analogy is the the sun and moon. It can be obscured by afflictive emotions, like the sun and moon are hidden by clouds. But when we are mindful and aware, whatever afflictive emotion arises, it is eliminated in its own place. It is like seeing a beautiful flower. Without awareness, one wishes to buy it. With awareness one realises that it is just like an illusion. So the mind is like a sun., that is always illuminating, even though it my temporarily be hidden.

If the mind is the buddha, then why do we need to meditate? That is because we need to develop a state of clarity when we are always mindful and aware. If so, then when afflictive emotions arise they cannot harm us. There are four obscurations. The first is not seeing the mind as it is. As a result, afflictive emotions arise, then as a result of afflictive emotions, karmic actions arise. And these give rise to karmic imprints. These imprints give rise to our temporary body, which ceases when the karma is exhausted. So these are the four obscurations.

We always hear the root of sufferings is our afflictive emotions. But we do not know how to eliminate them. For that, we need to meditate. To realise the view, we need to habituate the mind to it. As beginning practitioners, the reason we cannot eliminate afflictive emotions is because our wisdom is small.. Primordial wisdom, or yeshe, is always there and this wisdom realises all things as they are. We do have this yeshe, but it is like a little flame. It does not have the strength to burn our afflictive emotions up. But as it grows stronger, it will have the strength to burn up our concepts and emotions. This is the meditation that Milarepa taught. Milarepa was known for dealing with all demons and obstacles. This is because as a result of his strong meditation he did not grasp at them as being real.

Milarepa explained how to place the mind in meditation with three analogies: the mind is like mountain, mind is like ocean, and mind is like space. The mountain cannot be shaken by wind. When the mind is like a mountain it will not be shaken by concepts. When the mind is like an ocean its depths are undisturbed even though there may be waves on the surface. The text gives another analogy: guard your mind like guarding a jewel from a thief. The last analogy is have no doubts questions that the mind is like this or that, just as space has no qualities.

Then Nyama Paldarbum was instructed on the seven fold posture of Vairochana. It is important that the spine be straight when you meditate, so that the channels and winds are straight. Then one will be able to move the winds into the central channel. There are also mind instructions that go with this instruction on physical posture. She meditated like this for a while but then she had questions. She used examples like brush on the mountain and stars around the moon. to represent the small concepts that arise in the meditation. So she asked Milarepa about this.

Milarepa said that when you meditate on mind as space, clouds will arise. But they will just vanish back into the sky. When you meditate on mind as mountain, do not grasp at the bushes. When you meditate the mind as ocean, the wave seem powerful, but they have the same nature as the ocean and disappear back into it. Similarly when a emotion arises, recognise its nature and it will disappear back into the mind. Sometimes emotions or feelings of bliss arise and they are very strong. When anger arises, do not speak in anger. Just recognise it and slowly it will get smaller. One day you will be able to liberate afflictive emotions as they arise.

Practicing in this way, the young woman, Nyama Paldarbum, did not go into mountain retreat or shave her head. She remained a householder and was able to attain the rainbow body. So we should study her story.

Another disciple of Milarepa was named Ngigum Repa. He got the name of repa because he was accomplished in tummo and only needed to wear a cotton cloth. He asked Milarepa how to train the mind. Mila replied, you have to look at the nature of the mind. Its essence is unelaborated like space, neither existing or not. Nothing need to be done with it, it simply abides. This is how I practice. Mind's essence is unelaborated like space. When one leaves it like it is one realises the nature of all phenomena. Things still arise but one does not grasp after them and realises that they cannot harm one. To realise all phenomena as empty is difficult. We must rely first on study and investigation and by reading scriptures. First one depends on the understanding of listening and one still has a sense of self and other, But when one looks at the nature of the mind, one realises it has no true existence. Then you realise that your grasping has no basis.

This is difficult to understand for beginners. When you say a person is empty of self nature, they will say you are stupid. But when you understand the nature of one person, you will understand the nature of all beings. When you ask if someone is a person, they will say yes. But when you ask if a corpse is a person, they will say no, the mind is the person. But when you investigate the mind, what is it? The Buddha says it is just like a dream. When we go to sleep we wake up and say the dream was not real. This present life exists just like a dream. After we die, when we wake up we will be in the bardo state. Then if one has understood that outer phenomena will all be destroyed because they are all compounded phenomena and are impermanent and that inner phenomena are also impermanent, the mind will become calm and be at ease. Scientists know that the outer phenomena will be destroyed. But the mind will never go out of existence. If one realises all phenomena are impermanent, one will have no grasping or fear. So Milarepa has taught that there is no difference between happiness and suffering. When one does not grasp at phenomena, the mind will remain clear and unstained. When one realises this, the wish to meditate also disappears. One's mind just remains as it is, abiding like space. One recognises the mind to be the mind of the buddha and one is beyond thoughts of practicing or not practicing. An example for all sentient beings being buddha is water. When it is used to wash clothing, it becomes dirty. But though it is dirty, it is still water. It can be filtered to make it pure again. Through practicing our mind can be purified and become the mind of Buddha again.

When someone says I am a not a Buddhist and do not need this teaching, explain to them that the Buddhist view is just that the Buddha is inherent in the mind of all sentient beings. If someone says I cannot attain enlightenment, that cannot be, because the cause is in the mind in all beings. Even all outer phenomena are Buddha because they are empty.

Zen says that Mind does not exist outside, or inside. It does not exist in the past or in the future. Mind is without boundaries, without limits, and has no central locus. Mind is without variation, obstacle, hindrance, impedance, and is without substance, and is not without substance. Since Mind is within every thing, thus the Buddha is within everything. Where you see the Buddha, you see Mind.

-- Bodhidharma

果报从哪里来的

净空法师

果报从哪里来的？是自己迷惑颠倒自己造成的，真的叫自作自受，我们不能不知道。决定不是佛菩萨惩罚我们，也不是上帝、阎罗王惩罚我们，自己造作自己要承受。所以，你真正明白了、搞清楚了，受再大的苦难，再大的委屈不会怨天尤人。要知道怨天尤人是罪上又加造罪，那不是解决问题，那是把问题愈搞愈复杂，你受的苦愈受愈多，愈受愈苦，这叫愚痴、无知。

从这些地方你才能真正能够体会到佛菩萨慈悲，佛菩萨怎么慈悲，佛菩萨慈悲在哪里，就知道了。佛菩萨把事实真相给我们说清楚、说明白了，我们这才知道人的一生，决定没有突发的事情，决定没有偶然的事情；换句话说，“一饮一酌，莫非前定”，你要追究其根源都有因果。前世今生我们造作一切不善业，感召的眼前、来生、后世种种不如意的果报。我们看看现在这个社会，看看别人，看看自己，起心动念、言语造作是些什么？然后你冷静的去思惟，你将来应该得什么样的果报，不就清清楚楚、明明白白吗？哪里还要去问别人，用不着了。

所以，我们希望别人对我们好，我们就先要对别人好；我们对别人好是造因，别人对我们好是果报。我们希望别人尊重我们，我们一定要先尊重别人；我们希望别人不要造谣生事毁谤我们，那我们首先就不能造谣生事毁谤别人。种什么样的因，你一定得什么样的果报，人生在世，说穿了就是这么一桩事情。除这桩事情之外，你想想看还有什么事？佛讲人来到这个世间来，为什么？酬业！过去生中造的善业、不善业，这一世来酬偿果报的。过去做的善，你是来享福的，享善福的；过去造作的不善，那你是来受罪，就来干这个，这是报。

但是，受果报的时候你又造作，果中有因，因中有果；因果相续，因果循环，因果转变，生生世世无量劫来缠绵不断。如果没有圣贤的教诲，这愈转愈下，他往下堕落，不会向上提升；遇到圣贤教诲，果然能够依教奉行，那就帮助你向上提升。一切众生在六道、九法界就干这些事情，只有这个事情是真实的，其他都是虚幻的。我们有幸遇到佛，这是世出世间大圣人，真正通达明了诸法实相的人，只要我们对他信守奉行，我们就得好处，就得利益，肯定向上提升。

但是事实摆在我们眼前，有些人真的生生世世不断向上提升，提升到相当的高度了，一时迷惑一下就堕落下来，甚至于一次堕到底谷。譬如一百层的高楼，好不容易一步一步向上提升，快要到顶端了，距离顶端不远，一个不小心，没有踏上上一阶，一下跌倒了，这一跌就掉到楼底下去了，粉身碎骨！这桩事情很多，不少！太多太多了。这是什么原因？达到相当高层的时候忽略了、迷惑了，得意忘形了，这一得意忘形必定就违背性德！自以为是，就怕这一点，自以为是；总以为自己想的、自己说的、自己做的是对的。菩萨道上最怕的是这种念头，这是无明，这是迷惑。菩萨能成佛，从初发心到菩提道，到无上道，念念小心谨慎，不舍如来教诲，所以他成功了。

从前章嘉大师教我，不舍如来教诲里头最重要的一条，第一戒条，就是三皈。三皈是最先传授给你的，是佛对众生第一个戒条，永远遵守，永远不能够违背。那就是觉而不迷，正而不邪，净而不染，永远保持觉、正、净。只要你有一念违背了觉正净，你在那刹那之间就大幅度的下降，你说这多可怕！我们举眼前最明显的例子，在我们现前的这个社会上的大贵之人，贵是在这个社会上有权势，有权力、有势力、有地位。国王、帝王，现在所讲的国家领导人，那个福报不是一生一世修来的，最低限度十世以上。十几世，几十世，就好像爬楼梯一样，爬高楼，爬了十几层，爬了几十层，他才到达这个地位。

我们在《三昧水忏》上看到悟达国师，悟达国师做了皇帝的老师，国师，他是连续修行十世才到这个地位。做国师不是一世、两世、三世、五世累积的德行，不行！十世才做到帝王的老师。一念迷惑，觉得自己很了不起了，皇帝是皈依我的，是我的徒弟，这一点念头起来了，这是傲慢！这个念头起来，护法神走了，冤家债主马上找来，你看一落千丈。在世间，大贵之人做到高官，如果起一念自私自利，就会贪赃枉法。我们也常常看到，到晚年，事情爆发了，被法庭里面宣判坐牢，甚至于宣判死刑。那是爬到那么高的时候，一念迷惑掉下来。我们今天看到的这是花报！果报，果报在来生，来生堕落就更差了。

我们一般人无法想象，来生堕落在饿鬼、地狱、畜生，几时才能离开恶道？才能再爬上那一层？又不知道要过多少年月日劫，论劫计算的。所以，修行证果难！真正不容易。就是你进很难，往上爬很难，堕落很快，退转太快了，一退就退到三恶道。人在无尽的时空当中，这种进进退退次数没有法子计算的，我们每个人都是这样的。不要羡慕他做了总统，他做了帝王，也许你上一辈子做天王，这可能，不是不可能。欲界天太多了，除了娑婆世界，他方世界那个数字谁能算得清！摩醯首罗天王，一个佛刹有一个，可是佛刹无量无边，我们就晓得，像那么大福报的摩醯首罗天王，也是无量无边，一个不小心摔倒地狱。

修行人难得修到非想非非想处天，到头了，最后怎么样？堕地狱。四禅，堕地狱；五不还天，堕地狱；四空天，堕地狱，佛在经上常说。由此可知，愈是爬的高愈要小心谨慎，你才能保全，决不能得意忘形，一得意忘形就堕落！修行人亦复如是，你得禅定了，你开悟了，这个时候如果一念迷，迷了怎么样？迷了就破戒，这肯定的，不守规矩了！

迷了就失了定，就越轨了，像星球在太空运行都有轨道，他越轨了，出乱子了，不堪收拾。四空天全是修行人，不是修行人你怎么能到得了四空天！这些人不是求人间福报的，求人间福报在欲界，只要有求人间福报这个念头，他就出不了欲界。所以，色界、无色界全是修行人，为什么会堕落？功夫到那个程度果报现前、境界现前，一时迷惑，不守自性，就这么个原因他堕落了。难得真的有很少数的人一生小心谨慎，守规矩决定不敢越轨，决定遵守总方向、总纲领，“觉正净”，在菩提道上才登峰造极。

所以这桩事情实在是难，除非你不去想它，你要想它之后，你愈想愈难，凡夫修行成菩萨、成佛真不容易！到你契入境界之后，然后你才知道净土的殊胜。殊胜在哪里？殊胜在不退转，所以他容易成就。十方世界没有这桩事，一切诸佛刹土里头，都是有进有退，唯独西方极乐世界只有进，没有退。那个进，有人进的很快，有人进的很慢，但是总归他是有进步，绝对没有退转，尤其难得的是圆证三不退。

我们不求这个法门求什么法门！任何法门都有退转，进很难，退很快。我们真的把这个事情搞清楚、搞明白了，你就会死心塌地在这一门，再没有怀疑，再也没有意见了。还有怀疑、还有意见，那你还有障碍；死心塌地一门深入，决定成就。除这一门之外，世尊没有给我们介绍还有第二个法门，我们要去找，肯定也找不到第二个法门，这就是说唯有求生西方极乐世界，才能够避免劫夺。我们自性里头智慧、德能、相好、功德、法财才能保得住！

Today education does not give you the wisdom and the understanding, it only indoctrinates you to believe something. So the mind knows very less but accepts so many things, it may be science, it may be technology, it may be anything. Many things you are not able to understand, you are not led to understand, but you are being forced to understand.

-- 5th Samdhong Rinpoche, Lobsang Tenzin

Happiness in Every Breath

by Thich Nhat Hanh

The human mind is always searching for possessions and never feels fulfilled. This causes impure actions ever to increase. Bodhisattvas, however, always remember the principle of having few desires. They live a simple life in peace in order to practice the Way and consider the realisation of perfect understanding as their only career.
—The Sutra on the Eight Realisations of the Great Beings

The Buddha said that craving is like holding a torch against the wind; the fire will burn you. When someone is thirsty and drinks only salty water, the more he drinks, the thirstier he becomes. If we run after money, for example, we think that a certain amount of money will make us happy. But once we have that amount, it’s not enough; we think we need more. There are people who have a lot of money, but they are not happy at all. The Buddha said that the object of our craving is like a bone without flesh. A dog can chew and chew on that bone and never feel satisfied.

We all experience moments when we feel lonely, sad, empty, frustrated, or afraid. We fill up our feelings with a movie or a sandwich. We buy things to suppress our pain, despair, anger, and depression. We find a way to consume, in the hopes that it will obliterate the feelings. Even if a TV show isn’t interesting, we still watch it. We think anything is better than experiencing the malaise, the ill-being in us. We have lost sight of the reality that we already have all the conditions we need for our own happiness.

Each of us has our own idea of happiness. It’s because of this idea that we run after objects we desire. We sacrifice our time and, to a certain extent, destroy our bodies and our minds. According to the Buddha, happiness is simple — if we go home to the present moment, we realise that we have more than enough to be happy right here and now. All the wonders of life are in us and around us. This realization can help us release our craving, anger, and fear.

The more we consume, the more we bring in the toxins that feed our craving, anger, and ignorance. We need to do two things to return to mindful awareness. First, we can look deeply into the nutriment that is feeding our craving, examining the source. No animal or plant can survive without food. Our craving, just like our love or our suffering, also needs food to survive. If our craving refuses to go away, it’s because we keep feeding it daily. Once we have identified what feeds our craving, we can cut off this source of nutriment, and our craving will wither.

The second practice is mindful consumption. When we end our consumption of things that feed our craving, ignorance, and wrong perceptions, we can be nourished by the many wonderful things around us. Understanding and compassion are born. Joy in the present moment becomes possible. We have a chance to transform our own suffering.

The Four Nutriments

The Buddha spoke of four kinds of nutriments, the four kinds of foods that we consume every day. Our happiness and suffering depend very much on whether what we consume is wholesome or unwholesome.

The First Nutriment: Edible Food

The first kind of nutriment is edible food — what we put into our mouth and chew, swallow, or drink. Most of us instinctively know what food is healthy for our bodies and what food isn’t, but we often choose not to think about it. Before eating, we can look at the food on the table and breathe in and out to see whether we are eating food that is making us healthy or making us sick. When we are away from home, whether we are eating a snack on the go, dining at an event, or grazing on something while at work, we can pause and decide to eat only the most nourishing food. This is mindful eating.

Mindful eating can begin with mindful shopping. When we go grocery shopping, we can choose to buy only food that feeds our well-being. We can use the cooking of this food as an occasion to practice mindfulness. At the table, we can be silent for a moment. We can practice breathing in and out and give thanks for the healthy food in front of us.

The Second Nutriment: Sensory Impressions

Sensory impressions are what we consume with our eyes, ears, nose, body, and mind. Television programs, books, movies, music, and topics of conversation are all items of consumption. They may be healthy or toxic. When we talk with a good friend or listen to a dharma talk, the seeds of compassion, understanding, and forgiveness are watered in us, and we are nourished. But an advertisement or film can touch the seed of craving in us and make us lose our peace and joy.

When we drive through the city, we consume, whether we want to or not. We are assaulted twenty-four hours a day by sensory impressions on billboards, on the radio, and all around us. Without mindfulness, we are vulnerable. With mindfulness, we can be aware of what we are seeing, hearing, smelling, and touching. Our mindful awareness can help us change the focus of our attention and be nourished by the positive things around us. The blue sky, the sounds of birds, the presence of a friend — all of these things feed our compassion and joy.

The Third Nutriment: Volition

The third kind of nutriment, volition, is also called aspiration or desire. Every one of us has a deep desire, and we are nourished by that desire. Without desire, we wouldn’t have the energy to live. That deepest desire can be wholesome or unwholesome. When Siddhartha left the palace to follow a spiritual path, he had a desire to practice and to become enlightened in order to help people suffer less. That desire was wholesome, because it gave him the energy to practice, to overcome difficulties, and succeed. But the desire to punish another person, to acquire wealth, or to succeed at the expense of others, is an unwholesome desire that brings suffering to everyone.

Each of us can look deeply to recognize our deepest desire, to see whether it is wholesome. The desire to help fight pollution and preserve our planet is something wonderful. But our craving for money, power, sex, fame, or to punish others only leads to ill-being. That kind of desire pulls us in the direction of death. If we find this kind of volition rising up in us, we need to stop and look deeply. What is behind this desire? Is there a feeling of sadness or loneliness we are trying to cover up?

The Fourth Nutriment: Consciousness

Consciousness here means collective consciousness. We are influenced by the way of thinking and the views of other people in many ways. Individual consciousness is made of collective consciousness, and collective consciousness is made of individual consciousness.

It is our collective consciousness that determines how we live in the world. If we aren’t mindful and we live in an environment where people around us are very angry, violent, or cruel, then sooner or later we’ll become angry and cruel as well. Even if we intend to be compassionate and kind, we can’t help but be influenced by the collective consciousness. If everyone else around us is consuming material things and giving in to craving, it is more difficult to maintain our mindful awareness. This is especially true for our children. When we put our children in an environment, they may be as influenced by that environment as they are by our parenting.

Most of us don’t live in an environment where people are always peaceful, compassionate, and open. But we can be mindful of creating a community around us that fosters these qualities. Even if it is only our house or our block or our small community, we need to surround ourselves with compassionate people.

The Buddha said, “If you know how to look deeply into the nature of your craving and identify the source of nutriments that have brought it in to you, you are already at the beginning of transformation and healing.” Every kind of ill-being has been brought to us by one or more nutriments. Looking into the nature of ill-being in terms of the four nutriments can lead us onto the path of mindful consumption, which is the path to well-being.

Mindful Consumption

More than two thousand years ago, the Buddha offered guidelines called the Five Wonderful Precepts to his lay students to help them live peaceful, wholesome, and happy lives.

I have translated these precepts for modern times as the Five Mindfulness Trainings, because mindfulness is at the foundation of each of them. The First Mindfulness Training focuses on reverence for life; the second on generosity and right livelihood; the third on true love and sexual responsibility; the fourth on deep listening and right speech.

The Fifth Mindfulness Training, focusing on health and healing through mindful consumption, says: “Aware that true happiness is rooted in peace, solidity, freedom, and compassion, and not in wealth or fame, we are determined not to take as the aim of our life fame, profit, wealth, or sensual pleasure, nor to accumulate wealth while millions are hungry and dying. We are committed to living simply and sharing our time, energy, and material resources with those in need. We will practice mindful consuming, not using alcohol, drugs, or any other products that bring toxins into our own and the collective body and consciousness.”

We can make a decision to follow this training and commit to not consuming anything that brings toxins into our body and mind. Mindful consumption is the way out of craving, not only for us as individuals, but also for the whole world. The only sustainable way for human life to continue is if we consume less and become content with fewer possessions. Once we are able to live simply and happily, we are better able to help others. We have more time and energy to share.

Mindful consumption means looking deeply into your desire to consume, as it arises, staying with that desire until you have some insight into its origins and the intention at its base. When we perceive something, anything at all, we create a sign of it in our mind. A sign is the object of our perception. When we look at a friend, for example, we first see her appearance. We see a self. But if we look deeply into the appearance of our friend, we see elements in her that are not her. We see the air and water, the earth and the sun in her. We see her ancestors in her. So we are not caught in thinking her appearance, her sign, is all she is.

Wherever there is a sign, a mark, an appearance, there is deception. Signs trick and deceive us. But we can break through the veil of signs, and see the nature of things as they are. Seeing the nature of reality is not the fruit of twenty years of meditation; it is our daily practice. We can do it at home, at work, or wherever we are. When we look deeply, we can discover the true nature of a person or a thing; we see the characteristics of interdependence and interconnection. We touch reality as we eat, as we drink. We see the piece of bread as the reality it is; we see our brother, our sister, our partner, our children, and our colleagues at work as they truly are. We can look deeply into the nature of money or material possessions and see that they will not bring us any more happiness than is already available to us. The more we look deeply, the more clearly we see, and reality reveals itself to us bit by bit. When we see reality as it is, there is no craving, no anger, and no fear.

Running after our cravings has brought us a lot of suffering and despair. Committing to mindful consumption is committing to our own happiness. It is a conscious decision to make space for the happiness that is available in each step and each breath. Every breath and every step can be nourishing and healing. As we breathe in and breathe out, or as we take a mindful step, we can recite this mantra: “This is a moment of happiness.” It doesn’t cost anything at all. This is why I say that mindful consumption is the way out of suffering. The teaching is simple, and the practice is not difficult.

Everybody has faults. Because we don’t like being criticised, we tend to hide our faults. If somebody points them out in a slight way, we become angry, and if somebody points them out in an even slighter way, we become even angrier. On the other hand, we think it’s our duty to point out others’ faults and to even criticise them in public. Although we don’t have exceptional qualities and there’s no reason to think that we’re better than other people, we think we are superior and are very proud of ourselves. Furthermore, we don’t practice, yet we call ourselves Dharma practitioners. It’s very cunning to try to deceive others by calling oneself a practitioner, and only few things are worse.

-- 3rd Jamgon Kongtrul Rinpoche

不管生命中发生什么，你观察你的心就可以了

净界法师

前面我们讲到庚六识大圆通，识大圆通它的重点就是，不管我们生命当中发生什么事情，你就观察你的心就可以了，因为心是根本。从唯识的角度，唯识所现的关键在唯识所住。在唯识学的思想，我们遇到事情的时候，尽量不要住在事相，而是住在道理。我们从事相思考，你是障碍重重，永远跳不出去的；你从道理上思考，你会发觉每一个法，都是顺逆皆方便，对你都会有帮助。每一个人、每一件事情，在你的生命成长过程中，都扮演一种不可缺少的增上力量，就是从道理来思考。

从经文上来看，弥勒菩萨出家的时候，烦恼不轻，心重世名，好游族姓啊！但是伟大的日月灯佛并没有去诃责他，因为诃责也没有用，他也不是故意的，这是他的习气。佛法重视的是方法，你掌握了一个正确的方法，你就会出现真实的功德，诸法因缘生嘛！你上了正确的高速公路，他就会被带到一个正确的目标去。所以日月灯佛就告诉弥勒菩萨说：“没关系，你烦恼重不怕，佛法多的是法门啊。”开方便门示真实相嘛。佛教里面不怕你烦恼重，就怕你不修学。所以他就不断地告诉他：“你现在老是遇到这些名利啊、权贵啊…你不要住在外境，你就观察你这一念心，只要把心安住在真理就可以了。”那么他这样子做，会有什么样结果？

我们看经文：【历劫已来，以此三昧事恒沙佛，求世名心，歇灭无有。至然灯佛出现于世，我乃得成无上妙圆识心三昧。乃至尽空如来国土，净秽有无，皆是我心变化所现。世尊！我了如是唯心识故，识性流出无量如来，今得授记，次补佛处。佛问圆通，我以谛观十方唯识，识心圆明，入圆成实，远离依他及遍计执，得无生忍，斯为第一。】

历劫以来，他就是不断地观察这一念心，经常把心安住在真理，而不是住在事相上。以这个真理为住，历劫以来，以此“唯心三昧”来侍奉恒沙诸佛。这时候，他这种追求世俗名利的这种习气、这个颠倒想，消灭无余啊！因为一个人他会产生烦恼，他肯定向外攀缘，一定住在事相。所以《楞严经》它是从根本对治，把你那种有所得心除掉以后，这些枝叶花果自然消失掉了。

不过蕅益大师说，这里的歇灭无有是指他远离粗的烦恼，就是远离遍计执，但是没有离开依他起。他知道外境是内心所变现的，所以没有什么好执着的，都是虚妄的。但是他对于能变现的那一念心——依他起的心，还是有所住，他远离外境的住，但是他没有远离对内心的住。

他在什么时候才有真实的成就呢？等到燃灯佛出现于世的时候，他把那个能变现的、明了的心——依他起，也把它放掉，这时候远离外境的执取，也远离内心的执取，成就无上妙圆识心三昧。这个以唯识学来说，是证得圆成实性，远离遍计执也远离依他起。“遍计执”指的是外境的执取，“依他起”是内心的执取。这时候他所觉悟的真理是什么呢？所有的圣道，一定是对真理的觉悟。我们看他是怎么觉悟的。

他能够看到无穷尽的虚空，在虚空当中十方的国土，这个国土当中有净秽有无。这个“净”是清净的四圣法界，这个“秽”是染污的六凡法界，那到底是有还是没有呢？有——从依他起的角度、从因缘果报，有它暂时的假名、假相、假用，叫做因缘有。从本性来观它是自性空，叫“无”。所以说，这个世界到底有还是没有？那得从什么角度来看。从因缘来看，它的确有它的假相；但是从它的真实义来看，它的确是本来无一物的。那么这些净秽有无，都是怎么回事呢？都是我当下一念心之所变现。所以我了如是唯心识现的缘故，我现在能够一念心识流出无量的功德庄严。

佛陀在《楞严经》的前文，有一段讲到：凡夫的一念心啊，流出种种的障碍，你“汝暂举心，尘劳先起”。为什么你起心动念就烦恼重重？为什么佛陀心一动，那是无量的功德自在呢？这个地方佛陀说：“你应该去好好反省你出了什么问题。”我们的心跟佛陀的心，本质是没有差别，但是我们的心，怎么就被我们操作得这么的复杂障碍呢？这是因为我们的心有所住，不是我们本质有问题，是我们的作用出了差错。

如果我们能够把心带回家，你看：一念心识流出无量的功德庄严，而蒙佛陀授记，次补佛位，是贤劫未来的第五尊佛。释迦牟尼佛第四尊，他是第五尊。“佛问圆通，我以谛观十方唯识”，我整个下手处就是观察一切法都是我一念心所变现的，而成就识心圆明。从一念的心识当中，成就圆满的智慧，而悟入了圆成实性。圆成实性就是二空真如，就是我们回归到一念心性叫圆成实性。

远离依他跟遍计执，我们前面说过，先远离遍计执，再远离依他起。“得无生忍，斯为第一”，这件事情对我来说，斯为第一。

In the beginning, you should be pursued by the fear of birth and death, like a deer escaping from a trap. In the middle, you should have nothing to regret, even if you die at this moment, like a peasant who has worked his land with care. In the end, you should be happy, like someone who has completed an immense task ..... The most important thing to know is that there is no time to lose, as if an arrow had hit a vital spot in your body.

-- Gampopa

New Ethic for a Small Planet

by His Holiness the 14th Dalai Lama

I am an old man now. I was born in 1935 in a small village in northeastern Tibet. For reasons beyond my control, I have lived most of my adult life as a stateless refugee in India, which has been my second home for over fifty years. I often joke that I am India’s longest-staying guest. In common with other people of my age, I have witnessed many of the dramatic events that have shaped the world we live in. Since the late 1960s, I have also travelled a great deal, and had the honour to meet people from many different backgrounds: not just presidents and prime ministers, kings and queens, and leaders from all the world’s great religious traditions, but also a great number of ordinary people from all walks of life.

Looking back over the past decades, I find many reasons to rejoice. Through advances in medical science, deadly diseases have been eradicated. Millions of people have been lifted from poverty and have gained access to modern education and health care. We have a universal declaration of human rights, and awareness of the importance of such rights has grown tremendously. As a result, the ideals of freedom and democracy have spread around the world, and there is increasing recognition of the oneness of humanity. There is also growing awareness of the importance of a healthy environment. In very many ways, the last half-century or so has been one of progress and positive change.

At the same time, despite tremendous advances in so many fields, there is still great suffering, and humanity continues to face enormous difficulties and problems. While in the more affluent parts of the world people enjoy lifestyles of high consumption, there remain countless millions whose basic needs are not met. With the end of the Cold War, the threat of global nuclear destruction has receded, but many continue to endure the sufferings and tragedy of armed conflict. In many areas, too, people are having to deal with environmental problems and, with these, threats to their livelihood and worse. At the same time, many others are struggling to get by in the face of inequality, corruption, and injustice.

These problems are not limited to the developing world. In the richer countries, too, there are many difficulties, including widespread social problems: alcoholism, drug abuse, domestic violence, family breakdown. People are worried about their children, about their education and what the world holds in store for them. Now, too, we have to recognise the possibility that human activity is damaging our planet beyond a point of no return, a threat which creates further fear. And all the pressures of modern life bring with them stress, anxiety, depression, and, increasingly, loneliness. As a result, everywhere I go, people are complaining. Even I find myself complaining from time to time!

It is clear that something is seriously lacking in the way we humans are going about things. But what is it that we lack? The fundamental problem, I believe, is that at every level we are giving too much attention to the external, material aspects of life while neglecting moral ethics and inner values.

By inner values I mean the qualities that we all appreciate in others, and toward which we all have a natural instinct, bequeathed by our biological nature as animals that survive and thrive only in an environment of concern, affection, and warm-heartedness — or in a single word, compassion. The essence of compassion is a desire to alleviate the suffering of others and to promote their well-being. This is the spiritual principle from which all other positive inner values emerge. We all appreciate in others the inner qualities of kindness, patience, tolerance, forgiveness, and generosity, and in the same way we are all averse to displays of greed, malice, hatred, and bigotry. So actively promoting the positive inner qualities of the human heart that arise from our core disposition toward compassion, and learning to combat our more destructive propensities, will be appreciated by all. And the first beneficiaries of such a strengthening of our inner values will, no doubt, be ourselves. Our inner lives are something we ignore at our own peril, and many of the greatest problems we face in today’s world are the result of such neglect.

So what are we to do? Where are we to turn for help? Science, for all the benefits it has brought to our external world, has not yet provided scientific grounding for the development of the foundations of personal integrity — the basic inner human values that we appreciate in others and would do well to promote in ourselves. Perhaps then we should seek inner values from religion, as people have done for millennia? Certainly religion has helped millions of people in the past, helps millions today, and will continue to help millions in the future. But for all its benefits in offering moral guidance and meaning in life, in today’s secular world religion alone is no longer adequate as a basis for ethics. One reason for this is that many people in the world no longer follow any particular religion. Another reason is that, as the peoples of the world become ever more closely interconnected in an age of globalisation and in multicultural societies, ethics based on any one religion would only appeal to some of us; it would not be meaningful for all. In the past, when peoples lived in relative isolation from one another — as we Tibetans lived quite happily for many centuries behind our wall of mountains — the fact that groups pursued their own religiously based approaches to ethics posed no difficulties. Today, however, any religion-based answer to the problem of our neglect of inner values can never be universal, and so will be inadequate. What we need today is an approach to ethics which makes no recourse to religion and can be equally acceptable to those with faith and those without: a secular ethics.

This statement may seem strange coming from someone who from a very early age has lived as a monk in robes. Yet I see no contradiction here. My faith enjoins me to strive for the welfare and benefit of all sentient beings, and reaching out beyond my own tradition, to those of other religions and those of none, is entirely in keeping with this.

I am confident that it is both possible and worthwhile to attempt a new secular approach to universal ethics. My confidence comes from my conviction that all of us, all human beings, are basically inclined or disposed toward what we perceive to be good. Whatever we do, we do because we think it will be of some benefit. At the same time, we all appreciate the kindness of others. We are all, by nature, oriented toward the basic human values of love and compassion. We all prefer the love of others to their hatred. We all prefer others’ generosity to their meanness. And who among us does not prefer tolerance, respect, and forgiveness of our failings to bigotry, disrespect, and resentment?

In view of this, I am of the firm opinion that we have within our grasp a way, and a means, to ground inner values without contradicting any religion and yet, crucially, without depending on religion.

I should make it clear that my intention is not to dictate moral values. Doing that would be of no benefit. To try to impose moral principles from outside, to impose them, as it were, by command, can never be effective. Instead, I call for each of us to come to our own understanding of the importance of inner values. For it is these inner values which are the source of both an ethically harmonious world and the individual peace of mind, confidence, and happiness we all seek. Of course, all the world’s major religions, with their emphasis on love, compassion, patience, tolerance, and forgiveness, can and do promote inner values. But the reality of the world today is that grounding ethics in religion is no longer adequate. This is why I believe the time has come to find a way of thinking about spirituality and ethics that is beyond religion.

Members of my generation belong to the twentieth century, which has already gone past. During that century, we humans experimented with many kinds of things, including large-scale war. As a result of the terrible suffering this caused, we have, I feel, become a little more mature, a little wiser. In that century we also achieved a great deal in terms of material progress. But in so doing we created social inequity and environmental degradation, both of which we now have to deal with. It is now down to the youth of today to make a better world than the one which has been bequeathed to them. Much rests upon their shoulders.

Given this fact, and also the truth that effective societal change can only come about through the efforts of individuals, a key part of our strategy for dealing with these problems must be the education of the next generation. This is one reason why, during my travels, I always try to reach out to young people and spend some time with them. My hope and wish is that, one day, formal education will pay attention to what I call education of the heart. Just as we take for granted the need to acquire proficiency in the basic academic subjects, I am hopeful that a time will come when we can take it for granted that children will learn, as part of their school curriculum, the indispensability of inner values such as love, compassion, justice, and forgiveness.

I look forward to a day when children, as a result of integrating the principles of nonviolence and peaceful conflict resolution at school, will be more aware of their feelings and emotions and feel a greater sense of responsibility both toward themselves and toward the wider world. Wouldn’t that be wonderful? To bring about this better world, therefore, let us all, old and young — not as members of this nation or that nation, not as members of this faith or that faith, but simply as individual members of this great human family of seven billion — strive together with vision, with courage, and with optimism. This is my humble plea.

Within the scale of the life of the cosmos, a human life is no more than a tiny blip. Each one of us is a visitor to this planet, a guest, who has only a finite time to stay. What greater folly could there be than to spend this short time lonely, unhappy, and in conflict with our fellow visitors? Far better, surely, to use our short time in pursuing a meaningful life, enriched by a sense of connection with and service toward others.

So far, of the twenty-first century, just over a decade has gone; the major part of it is yet to come. It is my hope that this will be a century of peace, a century of dialogue — a century when a more caring, responsible, and compassionate humanity will emerge. This is my prayer as well.