无常与执著

普巴扎西仁波切

　  有些人对眷属非常执著，当这种执著变成一种极端之时，内心也就无法再拥有安乐。当然，众生都有感情，内心会有一些贪执是非常正常的。但是我们要懂得将其转为道用，长养自己的慈悲心，而不能将它发展为一种极端的执著。因为当无常出现之时，即便你现前再执著，也终将要分离。

　　由于不懂得这些道理，很多人在情感或者事业发生一点变化的时候，就会想不开而去做一些不好的行为。他们这么做的原因，就是由于内心的贪执太过极端的原因所致。所以，从这个角度而言，我们也需要多思维一些无常的道理。

　　往昔上师曾经告诫我们：“贪执之心永无乐”。如果贪心过于沉重，而我们又不懂得它的本质，内心就会被它所转而产生诸多烦恼。若要是知道其中的理趣，无论外境如何显现，内心的起伏都不会很大。

　　例如我每天都会用同一个杯子泡茶，因此非常喜欢这个杯子。但是我也知道，这个杯子是因缘和合而成。这两点见解我同时具有。所以，当某一天这个杯子被摔坏的时候，我的情绪也不会飘动得很厉害，因为我早就已经知道它是因缘和合而成，是有为法，当碰到比它更坚硬的东西时，它会碎掉是很正常的。

　　但是不懂得无常道理的人，可能就只具有单纯的执著，而不具有无常的见解。这样一来，当杯子破碎的时候，他内心的烦恼也许就会是非常大，甚至可能会做出一些极端的行为。

　　如是讲解的目的就是告诫大家，当我们在听闻众多教言之后，就要懂得根据所听闻的教言来时时调伏自己世出世间的一切烦恼。这样一来，我们的执著就会逐渐减少，生活也会越来越快乐。

We often think the only way to create happiness is to try to control the outer circumstances of our lives, to try to fix what seems wrong or to get rid of everything that bothers us. But the real problem lies in our reaction to those circumstances. What we have to change is the mind and the way it experiences reality.

-- Chagdud Tulku Rinpoche

The Way of the Buddha

By His Eminence Goshir Gyaltsab Rinpoche

When Shakyamuni Buddha expounded his wisdom to people to show them the noble and profound ways they could conduct their lives, his intention was not to impress them with how much he knew or how well he could express himself. It was because of his infinitely compassionate concern for the benefit and liberation of all beings without exception, that he revealed the way of liberation from all suffering. Like the love of a mother who cherishes her only child, this was the loving-kindness of the Buddha's teaching.

In his infinite wisdom the Buddha Shakyamuni recognised that although beings may be bewildered and struggling with the results of their bewilderment, their situation is not hopeless. As he saw the workability of the human condition, the Buddha's compassion became overwhelming. Had the plight of beings been hopeless, if there was nothing that could have been done, the situation would have been entirely different.

The Buddha had the insight to recognise that in essence all beings have the same potential to become equally realised, and to become fully awakened Buddhas. The Buddha saw that the potential of sentient beings is like a treasure hidden from sight. Unfortunately, we continually fail to recognise this potential, or Buddhanature as it is called, buried within each of us. Because of our habitual patterns and bewilderment, we find ourselves constantly involved with and entertained by the superficial appearances of pleasure and happiness. For instance, we usually think of increased popularity and fame or the accumulation of material wealth as sources of happiness. The Buddha pointed out that these aspects of the relative phenomenal world are perpetually subject to change, deceptiveness, and impermanence. As a result, while it is possible to be temporarily entertained or distracted, we constantly meet with obstacles and limitations in our pursuit of transitory pleasures. This is due to our failure to direct our efforts toward the unravelling of our own confusion and bewilderment.

Most of our confusion is caused by our assumption that the causes of liberation must come from somewhere or something outside of ourselves. We assume that only by accumulating this or that, or only through associating with someone or something else, can we gain the cause of happiness. Our preoccupation with external concerns causes a tremendous sense of impoverishment, as though we were devoid of the slightest possibility of enlightened intelligence. Our bewilderment derives from our failure to turn inward and really examine the workings of our own minds. It is only when we begin working with our minds through meditation practice that we become practical as far as the search for enlightenment is concerned.

It is very important that we have some understanding of our potential to awaken, that we understand the workability of our situation and the richness of our resources. And once we have some understanding of this, it is important that we begin the practice of the path.

Formal meditation practice is important because our minds are constantly involved with any number of preoccupations, misconceptions and fixations. There is a sense of having spread ourselves too thin. But through the practice of meditation we can begin to experience a sense of groundedness and simplicity. We can begin to have some idea of who we are and what it is we are doing. Fundamental issues, which were previously sources of confusion for us, can begin to take on clarity and certainty. When we practice meditation, we think and analyse more clearly and effectively.

Formal practice is made more effective through a proper application of discipline and conduct. Proper discipline in this sense means the constant practice of mindfulness; while proper conduct means the practice of generosity, proper motivation and so forth. These two can greatly increase the effectiveness of meditation practice.

If we consider how impermanent things are, then we must face the fact that we can die at any moment. If we were to die right now, what credentials, wealth or friends could we take with us? No matter what our plans for the future might have been, all of them will be meaningless at the time of death. The only thing that will matter is how much we understand ourselves and our own mental attitudes. How much we are able to unravel the bewilderment of our habitual patterns alone will be meaningful.

Some of you are already doing these practices. Some of you, however, may only be just beginning to show a sincere interest. This is very exciting. It is as if the sun were just beginning to appear from behind the clouds for you. Through your sincere interest you are for the first time beginning to appreciate how rich and resourceful your lives are. This is quite an historic event. This is also a very realistic and sensible interest. I am hopeful that you will find these words that I have spoken to be worthwhile to ponder. It is my deepest wish also that once you have thought about these matters, you will be able to take a sane and healthy direction for your own good as well as for the good of others.

Buddha means awareness, the awareness of body and mind that prevents evil from arising in either.

-- Bodhidharma

念佛的实修之处

达照法师

念咒，比如“嗡嘛呢叭咪吽”，念出声，通过耳朵听到，就是声尘；如果没有念出声，只是在心里念了一遍，就是法尘里的声尘，只是一个声音的概念，而不是声音。在这些声音里，契入了能所双亡，能念所念没有掉。所以念佛法门也是从声音上声尘契入。

大家看念“阿弥陀佛”，《西方确指》 中的觉明妙行菩萨告诉我们：我们念佛为什么不能成就？就是因为我们朝三暮四。今天听到参禅可以开悟，我们就谈一些禅；明天讲密宗有加持力，我们有持一些咒；后天一听有鬼神，就谈一些鬼神、谈一些吉凶祸福的事情。

有人说念咒功德抵过诵经功德，那是指不了解咒的意思，念咒时和无为法相应。从对于了解经教道理的角度看，诵经功德抵过念咒。所以，法的比较都要找到它的可比性，你才真正的了解优胜和低略，或者差异以及差异的情况。

所以《西方确指》就告诉我们：念佛的人，总是朝三暮四。有人说念往生咒的功德超过念佛功德，就只念往生咒，不念佛了。同样的道理，念佛有念佛的功德，是谁也代替不了的。念往生咒，其实就是你心里想着阿弥陀佛在西方极乐世界，我要到极乐世界去、我一定要到极乐世界去。这种心念，在你念咒时心里又是无为法。可是你念“阿弥陀佛”是什么意思啊？你直接跟阿弥陀佛的功德相应、跟无量光、无量寿相应。所以从这个层面来说，什么咒都无法跟阿弥陀佛的名号相对应。只有阿弥陀佛的名号才具足了无量无边的功德。所以净土的正行其实就是持名，不是持咒。持咒反而成了助行了。就是你在秘密中跟无为法，跟佛的无量寿相应，跟佛的净土庄严相应。而念佛号就在秘密当中和阿弥陀佛本人相应。整个西方极乐世界就是阿弥陀佛的愿力、智慧和慈悲展现出来的。你和极乐世界相应，何如跟阿弥陀佛本人相应啊？所以，念佛的功德是最大的。从这个角度来说，只有专心念“阿弥陀佛”。

我们在念“阿弥陀佛”时，同样也是从音声上契入。因为有一个声音“阿弥陀佛’在这里可以抓得住。如果只是一个色相，阿弥陀佛的像。其它的像也很多，我们也不能整天就盯着阿弥陀佛的像看，其它的都不看。做得到吗？做不到的，这比我们念佛要难得多。所以从色尘上契入净土的可能性不大，比较困难。眼根只有八百功德，后面我们看不见。

音声是四面八方的，具足一千二百功德。心里默念也可以。我们讲见道以后修道，后面大势至菩萨念佛圆通，从根大上契入。我们这里讲从音声上契入。三根普被，下根的人就是从音声契入。最下根的人，都摄六根、净念相续，做不到的。怎么办？你只听到“阿弥陀佛”的声音，和跟阿弥陀佛的功德相应，所以祖师大德就让我们念佛一定要：事一心，理一心，理事一心， 事事一心，达成最后像华严那样，事无碍，理无碍，理事无碍，事事无碍，达成四无碍境界。我们从事相上，只是把声音契入，一心不乱的，没有其它的声音加入；然后第二步，在一切道理上，不但念佛的声音，你跟“阿弥陀佛”相应，就是你讲话的声音、流水的声音、骂人的声音，也是跟“阿弥陀佛”的声音一样了。这是契入第二步。

第一步，你能够用功的当下，打坐也好、走路也好，其它一切都不要做，当下只念一句“阿弥陀佛”，不间杂、不中断、不怀疑，断除能念、所念。功夫是一点点念，念到乃至离即离非。离即离非境界就高了， 或者说这句佛号念到自己到底是在念佛还是不在念佛，心境一样，功夫成片。能所双亡，顿入如来光明藏。能所双亡是什么？就是能念的心和所念的佛两个全部消亡了。首先在理上，我们下定决心，告诉我：所有声尘，世间、出世间这一切，发自内心我都愿意舍弃。在这个状态里面，再定下来，就是念这句”“阿弥陀佛”佛号。那么在念的时候，无论是能念还是所念，一切音声，是有念还是没有念，在心里都愿意把它舍弃掉。开始心很乱的时候，就要把“阿弥陀佛”抓住，就像抓住一根救命稻草一样，除了念佛别无它念，不间杂地念。念到一定程度，你听法以后就知道：能念所念可以舍弃，在这个时候，你就要学会放弃。通过念佛以后，心静下来，把能念所念放弃。所以要乃至离即离非。这个即和非、能和所一断，就顿入如来大光明藏，这称为正念佛三昧。念佛三昧就是你通过念佛，契入了正定、正受。心停留在“阿弥陀佛”佛号上，不叫正受，只有“阿弥陀佛”这个声音和念佛的我舍弃掉了，离即离非，两个离，把自念佛和不念佛全部都扫掉。这一扫掉，佛号还要不要念呀？还要念、还在念，这就是妙音密圆啊。这个声音就变成妙音了。即便我念佛是这个声音，我在讲法也是这个声音，讲法和念佛的声音无二无别，这个声音才叫妙音。这个时候才契入了念佛三昧。所以，以音声为上，不止是五比丘，通过念佛证得念佛三昧的人，也同样是这个境界。

没有契入之前，我们要升起出离心和正知见。就是你已经知道根尘世界是生灭法， 愿意舍弃掉。在这个时候，通过念佛，稳定自己的身心，稳定自己的定力。

还要记住，放弃不意味着你去跳楼，而是一种心态：一种执着放弃掉，无量劫来痛苦、烦恼的执着你放弃掉了。心里面说：我不要这一切了。然后确定不要的情况下，你看自己：“阿弥陀佛、阿弥陀佛”，很清楚、很清爽，没有谁干扰你，这是第一个阶段，你去感受念佛的禅定和法喜。这种法喜最简单地说是欲界定。升起恳请的信、愿，这个世界我不要了，以什么都不要的心念佛，感受身心的感觉，跳出三界外的感觉，身心非常的自在。这是欲界的定哦，你不要小看。这是念佛当中得到的法喜啊。所有真正会修行的人，他就是在念的时候得到法喜，用法喜继续念，法喜充满。这样叫做快乐的修行。如果按照这个标准，一天之中有 很多时候可以修行，你打坐、你走路、你乘车、你不跟人聊天的时候，你当下这句佛号契入的时候，你具足这种安详的感觉，就是欲界的定了。而且它的内涵不仅是欲界的定，因为你不要这个世界，超越这个世界，这个因，是解脱的正因哪！如果我们升起往生极乐世界的心，这个就是往生的正因哪！你直接跟净土相应啦！你念佛的这种安详，就是极乐世界。所以往生并不是死了才往生，你的心直接就把你从娑婆苦海，契入净土。这还是念佛法门的初步呢，最简单的地方了。

再进一步，大家看，正在念佛的时候，你的心在哪里啊？因为你的心不要这个世界，甚至也不要这个声音，你再看看，你念佛的时候哪里去了？找不着了。有一个你吗？没有掉啦！这是要功夫稍微进步一点的人。第一步做到，慢慢的功夫会成片。能念的我和所念的声音都没有掉，但是还这里念：“南无阿弥陀佛”，念飞背后好像也没有能念的我，也没有所念的声音，这个时候就是妙音啦。真正的妙音，契入这样的境界。

当你契入这样的境界以后，再进一步。刚契入的时候，是证得妙音之体，就是净土法门，净土的土，土的本体。净土法门是以极乐世界的净土为体，以极乐世界的种种庄严为用。那么种种庄严是什么呢？有阿弥陀佛在那里当教主，有观音、势至在那里教化，无量的菩萨在那里说法，甚至也有树、鸟说法，泉池清净，莲花化生，八功德水，七宝楼台。这些庄严哪里来的？当你这颗心正念“阿弥陀佛、阿弥陀佛”的时候，念的时候，声音在这里，能念所念没有掉了。当你体会到能念所念都没有掉了，我讲话，空调的声音、乃至手机的声音，跟你念佛的声音，能所双亡的声音，无二无别了。你正在念佛的时候，就是极乐世界的阿弥陀佛，我正在讲法，就是极乐世界菩萨讲法的表现，大家在这里，就是极乐世界种种庄严。在一切处，自然升起无边的妙用，这就是念佛的证道之处。

所以念佛的人，下手必须专注“阿弥陀佛”，不专念不行。当你契入能所双亡的时候，确确实实是不需要念，无念而念，就是流水声音跟念佛声音真的没有任何差别。这个时候，如果往生，起码是上品往生；如果你念到一心不乱，能所双亡，还不知道其它的这些作用都有，那可能是中品往生；你能念到一心，可能是中品下生，或者是下品上生。如果念念断断，娑婆世界的东西有时候放得下，有时候又放不下，到最后有善知识一把把你推到极乐世界去，是助念，那叫带业往生。没有善知识助念，你有掉下来， 不能带业往生。所以九品的安立和我们现在 的用功完全是相应的。

这就是念佛的实修之处。平常如果不是按照刚才说的两三个步骤去做的，那你就不是真修行，真用功。

Generally, we go through life with little awareness of what we are doing, let alone the peaceful and joyful nature of our lives. We mostly think about the past and dream about the future while missing what is happening right now, in this moment. If we are not aware, we are not fully living. We are like sleepwalkers or zombies. To be alive and healthy, we need to wake up. In Sanskrit, the root of the word Buddha is ‘‘to be awake.’’ That is what true healing is, an awakening. As with a flower growing up from the ground and opening its petals in the sunlight, the process is generally quite gradual. Sometimes our spiritual growth seems slow and uneven. We can take a step backward or be filled with all sorts of doubts. We need to remind ourselves that the healing path is the right one to take.

-- Tulku Thondup Rinpoche

Help! The Kalama Sutta, Help!

by Buddhadasa Bhikkhu

All people in the world, including the Thai people, are now in the same situation as were the Kalama people in Kesaputta township, India, during the time of the Buddha. Their village was in a location through which many religious teachers frequently passed. Each of these teachers taught that his personal doctrine was the only truth, and that all others before and after him were wrong. The Kalamas could not decide which doctrine they should accept and follow. When the Buddha once visited their village, the Kalamas brought up their problem with him: they did not know which teacher to believe. Consequently, the Buddha taught them what is now known as the Kalama Sutta, which we will examine here.

Nowadays, worldly people study many different approaches to economic, social, and technological development. The universities teach just about everything. Then, regarding spiritual matter, here in Thailand alone we have so many teachers, so many interpretations of the Buddha’s teachings, and so many meditation centres that nobody knows which teaching to accept or which practice to follow. Thus, it can be said that we have fallen into the same position as the Kalamas were in two millennia ago.

The Buddha taught them, and us, not to accept or believe anything immediately just because it fits with any of a number of criteria. He listed ten such criteria for them to be wary of, so they could avoid becoming anyone’s intellectual slave, even of the Buddha Himself. This principle enables us to choose for ourselves the teachings that are truly capable of quenching suffering (dukkha). The ten examples the Buddha gave in the Kalama Sutta follow.

1. MA ANUSSAVENA:

Don’t accept and believe something to be true just because it has been passed along and retold for many years. Such credulity is a characteristic of brainless people, of "sawdust brains," such as those in Bangkok who once believed that disasters would befall people born in the "ma" years. (The years of the small snake, big snake, horse, and goat — five through eight in the old twelve-year Thai cycle — all begin with "ma.")

2. MA PARAMPARAYA:

Don’t believe in something merely because it has become a traditional practice. People tend to imitate what others do and then pass the habit along, as in the story of the rabbit that was terrified by a fallen mango (like Chicken Little’s falling sky). When the other animals saw the rabbit running at top speed, they were frightened too and ran after it. Most of them ended up tripping and tumbling off a cliff to their deaths. Any vipassana (insight) practice that merely imitates others, that just follows traditions, will bring similar results.

3. MA ITIKIRAYA:

Don’t accept and believe something simply because of reports and news of it spreading far and wide, whether through one’s village or throughout the whole world. Only fools are susceptible to such rumours, for they refuse to exercise their own powers of intelligence and discrimination.

4. MA PITAKASAMPADENENA:

Don’t accept and believe something just because it is cited in a pitaka (text). The word "pitaka," although most commonly used for Buddhist scriptures, can mean anything written or inscribed on a suitable writing material. The teachings memorised and passed on orally should not be confused with pitaka. A pitaka is a certain kind of conditioned thing made and controlled by human beings, which can be improved or changed by human hands. Thus, we cannot trust every letter and word we read in them. We need to use our powers of discrimination to see how these words can be applied to the quenching of suffering. There are discrepancies among the pitaka of the various Buddhist schools, so care is called for.

5. MA TAKKAHETU:

Don’t believe something solely on the grounds of logical reasoning (takka). Logic is merely one branch of knowledge that people use to try to figure out the truth. Takka or Logic is not infallible. If its data or inferences are incorrect, it can go wrong.

6. MA NAYAHETU:

Don’t believe or accept something merely because it appears correct on the grounds of Nayaor what is now called "philosophy." In Thailand, we translate the Western term philosophy as prajna. Our Indian friends cannot accept this because "naya" is just a point of view or opinion; it isn’t the supreme understanding properly referred to as panya or prajna. Naya or nayaya is merely a method of deductive reasoning based on hypotheses or assumptions. Such reasoning can err when the method or hypothesis is inappropriate.

7. MA AKARAPARIVITAKKENA:

Don’t believe or accept something simply because of superficial thinking, that is, because it appeals to what we nowadays call "common sense," which is merely snap judgements based on one’s tendencies of thought. We like to use this approach so much that it becomes habitual. Some careless and boastful philosophers rely on such common sense a great deal and consider themselves clever.

8. MA DITTHINIJJHANAKKHANTIYA:

Don’t believe accept something to be true merely because it agrees or fits with one’s preconceived opinions and theories. Personal views can be wrong and our methods of experiment and verification may be inadequate, neither of which lead us to the truth. This approach may seem similar to the scientific method, but can never actually be scientific, as its proofs and experiments are inadequate.

9. MA BHABBARUPATAYA:

Don’t believe something just because the speaker appears believable, perhaps due to credibility or prestige. Outside appearances and the actual knowledge inside a person can never be identical. We often find that speakers who appear creditable outwardly turn out to say incorrect and foolish things. Nowadays, we must be wary of computers because the programmers who feed them data and manipulate them may put in the wrong information, make programming errors, or use them incorrectly. Don’t worship computers so much, for doing so goes against this principle of the Kalama Sutta.

10. MA SAMANO NO GARU TI:

Don’t believe something simply because the monk (more broadly, any speaker) is "my teacher." The Buddha’s purpose regarding this important point is that nobody should be the intellectual slave of anybody else, not even the Buddha Himself. The Buddha emphasised this point often, and there were disciples, such as the Venerable Sariputta, who confirmed it in practice. They didn’t believe the Buddha’s words immediately upon hearing them; they only did so after reasoned reflection and the test of practice. See for yourselves whether there is any other religious teacher in the world who has given this highest freedom to his disciples and listeners! In Buddhism there is no dogmatic system that pressures us to believe without the right to examine and decide for ourselves. This is the greatest uniqueness of Buddhism that keeps its practitioners from being anybody’s intellectual slave. We Thais should never volunteer to follow the West as slavishly as we are doing now. Intellectual and spiritual freedom is best.

INTELLECTUAL FREEDOM

The ten examples of the Kalama Sutta are a surefire defence against intellectual dependence and not being one’s own person, that is, neglecting one’s own intelligence and wisdom in dealing with what one hears and listens to (paratoghosa, the "sound of others," in Buddhist terms). Whatever one listens to, one should carefully and systematically reflect upon it. When the facts of the matter are clearly beneficial and it results in the quenching of suffering, one may finally believe it one-hundred per cent.

The principle of the Kalama Sutta is appropriate for everyone, everywhere, every era, and every world, even for the heavenly worlds. Nowadays, the world has been shrunk by miraculous communications, by the easy and rapid exchange of information. People can get new knowledge from every direction and corner of the planet. In the process, they don’t know what to believe and, therefore, are in the same position as were the Kalamas during the time of the Buddha. Indeed, the Kalama Sutta can be their refuge. Please give it the good attention and study it deserves. Consider it the greatest good fortune that the Buddha taught this Sutta. It is a gift for the whole world. Only those who are too foolish will be unable to benefit from this Discourse of the Buddha.

The Kalama Sutta is to be practised by people of all ages. Even children can apply its principle in order to be children of awakening (bodhi) rather than children of ignorance (avijja). Parents should teach and train their children to know how to understand the words and instructions they receive, how to see the reasoning and natural facts involved, and whether the results will really be as claimed. Whenever teaching or telling their children something, parents should help them to really understand what they are asked to do and see the benefits for themselves. For example, when telling them not to take drugs, the children shouldn’t obey merely because of fear, but because of seeing what the results of taking drugs actually are and thus willingly refuse addictive substances.

None of the ten examples in the Kalama Sutta state that children should never believe or listen to anyone. They simply state that children, along with the rest of us, should listen carefully and only believe something to be true after having seen for themselves its real meaning and the advantages that will come from such belief, then practice accordingly. When a teacher teaches something, helping children to see the reasoning behind the teaching won’t make them obstinate. For the obstinate ones, gently apply a bit of stick and let them think things over again. Children will increasingly understand and appreciate the principle of the Kalama Sutta as they mature. They will accomplish all ten examples by the time they are fully mature adults, if we train children by this standard.

Today’s scientific world will be able to gladly accept all ten tenets of the Kalama Sutta as being in line with the scientific method. There is not the least contradiction between the principles of science and those of the Kalama Sutta. Even the eighth item, which states that one should not accept something just because it corresponds with one’s own preconceived theories, does not contradict scientific principles. True scientists emphasise experimental verification as their main criterion for accepting something as true, not personal opinions, concepts, beliefs, reasoning, and theories. Due to these standards of the Kalama Sutta, Buddhism will satisfy the expectations and needs of true scientists.

If one follows the principle of the Kalama Sutta, one will have independent knowledge and reason with which to understand the meaning and truth of ideas and propositions heard or read for the first time. For example, when one hears that greed, hatred, and delusion are dangerous and evil, one understands thoroughly and instantly, because one already knows through personal experience what these things are like. One believes in oneself rather than the speaker. The way of practice is the same in other cases. If a statement is about something one has never seen or known before, one should try to understand or get to know it first. Then one can consider whether or not to accept the newly received teaching or advice. One should never accept something just because one believes in the speaker. One should take ones time, even if it means dying before finding out. This is how the Kālāma Sutta protects one from becoming the intellectual slave of anyone else, even in the most subtle matters and so-called “mysteries.”

There’s a problem every time a new kind of medicine comes out and is advertised all over the place. Should we offer ourselves as guinea pigs to test it, out of belief in the advertisements? Or should we wait until we have sufficient reason to try just a little of it first, to see if it truly gives the good results advertised, before relying on it fully? We should respond to new statements and teachings in the same way we respond to new medicines, by following the principle of the Kalama Sutta as a true refuge.

The Kalama Sutta requires us to develop wisdom before faith. If one wants to have faith come first, then let it be the faith that begins with wisdom, not the blind faith that comes from ignorance. The same holds true in the principle of the Noble Eightfold Path: take wisdom or right understanding as the starting point, then late faith grow out of that wisdom or right understanding. This is the only safe approach. We ought never to believe blindly immediately upon hearing something, nor should we be forced to believe out of fear, bribery, or the like.

The world nowadays is so overwhelmed by the power of advertising and propaganda that most people have become slaves to it. They can make people pull out their wallets without even thinking in order to buy things they don’t need to eat, don’t need to have, and don’t need to use. This is so commonplace that we absolutely must offer the principle of the Kalama Sutta to our human comrades of this era. Propaganda is much more harmful than ordinary advertising or what is called "paratoghosa" in Pali. Even with ordinary advertising or paratoghosa, we must rely on the principle of the Kalama Sutta as our refuge, to say nothing of needing it to deal with outright propaganda, which is full of intentional deceptions. So we can say that the Kalama Sutta is beneficial even in solving economic problems.

I ask you all to consider, investigate, and test whether there is found anywhere greater spiritual freedom than is found in the Kalama Sutta. If someone says that Buddhism is a religion of freedom, can there be any reason to dispute or oppose that statement? Does this world which is so intoxicated with freedom really know or have freedom in line with the principle of the Kalama Sutta? Do blind ignorance and indifference regarding the Kalama Sutta create the lack of such freedom? Some even disparage this Sutta by claiming it teaches us to not believe or listen to anything. Moreover, some actually claim that the Buddha preached this Sutta only for the Kalama people there at that time. Why don’t we open our eyes and notice that people nowadays have become intellectual and spiritual slaves, that they have lost their freedom much more than the Kalamas in the time of the Buddha? Dear friends, fellow worshippers of freedom, I ask you to consider carefully the essence and aim of the Kalama Sutta and the Buddha's intention in teaching it. Then, your Buddhist qualities of awakening will grow fat and robust, rather than skinny and weak. Don’t foolishly fear and loathe the Kalama Sutta. The word "Thai" means "freedom." What kind of freedom are you going to bring to our "Thainess"? Or what kind of "Thainess" is fitting and proper for the independence or "Thainess" of Buddhists, the disciples of the Buddha?

AVOIDING CLASHES THROUGH OPEN MINDEDNESS 

Now let us look further to see the hidden benefits and advantages in the Kalama Sutta. The Sutta can help us to avoid the tactless and narrow-minded talk that leads to violent clashes and disputes. For example, it is foolish to set up an unalterable rule for all families regarding who, husband or wife, will be the front legs (leader) and who the hind legs of the elephant. It all depends on the specific conditions of each family. According to the principles in the Kalama Sutta and the law of Specific Conditionality (idappaccayata), we only can discuss the proper roles of family members on the basis of each family’s circumstances. Please don’t speak one-sidedly and violate natural principles.

Regarding abortion, people argue until they are red in the face whether it is right or wrong, without investigating to discover in which cases it is suitable and which not. Once we follow the natural principles of the Buddhist way of reasoning, each situation will show us when it is appropriate and when not. Please stop insisting on one-sided positions.

The principle is the same in the case of meat eating versus vegetarianism. Each side pigheadedly argues from its absolute position. Such people are attached to regarding food as being either meat or vegetable. For Buddhists, there is neither meat nor vegetable; there are only natural elements. Whether the eater or the eaten, it’s all just natural elements. The situations in which one should eat meat and the circumstances when one shouldn’t can be discerned using the principle of the Kalama Sutta. For this reason, the Buddha never said decisively one way or the other whether to eat meat or vegetables, or to never eat meat or never eat vegetables. To speak so carelessly is not the way of Buddhists.

Nor should one say that democracy is always and absolutely good. Those who insist on such views haven’t considered that a democracy of selfish people could be worse than a dictatorship of unselfish people who live according to Dhamma or righteousness. A democracy of selfish people means freedom to use their selfishness in a most frightening and awful manner. Consequently, problems drag on endlessly among those people who have a democracy of selfishness. Stop saying that democracy is absolutely good or that dictatorship is absolutely good. Instead, stick to the principle that either will be good when based on Dhamma. Each society should choose which suits it best according to the particular circumstances facing it.

To say that the Prime Minister must always be an elected member of Parliament and never someone who was not chosen directly by the people is to rant and rave as if deaf and dumb. Really, we must look to see how the situation ought to be, what the specific circumstances and reasons are, then practice correctly according to the principle of Specific Conditionality. The same applies to other political issues. This is the true Buddhist way, befitting the fact that Buddhism embodies democracy in the form of Dhammic socialism. Therefore, the election of members of parliament, the establishment of a government, the structuring of the political system, and even the course of social and economic development all should be carried out using the principle of the Kalama Sutta. Please consider each example and you will discover the necessity of using the principle of this Sutta.

More than ever the modern world needs the Kalama Sutta as its basic operating principle. The world is spinning ever faster with humanity’s defilements. It’s shrinking because of better transportation and communication. And it’s about to self-destruct because proper awareness, intelligence, and wisdom are lacking. Under the power of defilement, the world is worshipping materialism, sex, and luxury because it lacks standards like that of the Kalama Sutta. No one knows how to make choices in line with its principles. Consequently, the world is wholly unfit for peace, while increasing in crime and other wickedness every moment. Let’s eliminate all these problems and evils by relying on the Kalama Sutta as our standard.

Finally, there is the matter of the name of this Sutta. When named after the people who originally listened to this teaching, it’s called the Kalama Sutta. When named after the place where it was preached, it’s called the Kesaputta Sutta. Whatever the name, the content and meaning is still the same. During the early part of the last century the Tipitaka was popularised in a series called "Dhamma Treasure" (Dhammasampatti).3 Then, this Sutta became well-known as the Kalama Sutta. Therefore, let’s yell at the top of our lungs, "Help! Kalama Sutta, help!"

In conclusion, the Kalama Sutta never forbids us to believe in anything; it merely implores us to believe with independent intelligence and wisdom. It never forbids us to listen to anything; it merely asks us to listen without letting our intelligence and wisdom be enslaved. Furthermore, it also enables us to think, consider, investigate, and decide with great subtlety and precision, so that we can find specks of gold in mountain-sized rubbish heaps.

Please come, Kalama Sutta! Come invest yourself in the hearts and minds of all Buddhists, of all human beings, in the present world.

In the cloudless night sky, the full moon, the “Lord of Stars”, is about to rise. The face of my compassionate Lord, Padmasambhava, draws on me, radiating its tender welcome. My delight in death is far, far greater than the delight of traders making vast fortunes at sea, or the lords of the gods who vaunt their victory in battle; or of those sages who have entered the rapture of perfect absorption. So just as a traveler who sets out on the road when the time has come to go, I will not remain in this world any longer, but will go to dwell in the stronghold of the great bliss of deathlessness.

-- Longchenpa

佛法不是买卖

嘎玛仁波切

导语：过度谈钱，过度谈你们所不知道的所谓神通，说你有鬼上身等等，都要提高警惕，竖立起正知正念，就不会上当受骗。

现代人喜欢拜一些民间乱七八糟的东西，有些可能人品也不如你，修行也不如你的人，却往往以这边神，那边鬼等讲神通的方式，吸引信众的眼球。如果一位师父，总是暗示自己有神通，说自己有神力，能够看到、听到、摸到你所不能及的部分，9O%以上是骗子，剩下10%我们不敢说，也许真的有人具有这种非凡的能力。

真正有能力的人，不会告诉你那么多，一位知识渊博的学者、教授，不用一天到晚将“我是教授”挂在嘴边，告诉你我懂这个，我懂那个。一位高官领导出来，不会总是强调自己是哪级领导，是管谁谁谁的。只有那些骗子才会告诉你：“我在中央有关系，我是下派来干什么的。一天到晚跟你谈钱的，什么超度、祈福明码标价，说超度你身上的几个鬼要多少钱，帮你去掉一个鬼多少钱，让什么寺庙什么人给你做个超度多少钱，你点个祈福蜡烛多少钱，上个高香多少钱等等，明码实价给你做这些的，多是打着佛教的名义招摇撞骗，是不如法的。

佛法不是买卖，不能靠卖的，无上殊胜的佛法没有任何人能买得起。但是你买不起的至高无上尊贵佛法，却能在因缘福报具足之时欢喜拥有。就像空气、阳光、水分及人类赖以生存的大自然，谁也买不起，它们是无价之宝，但人们都能共享拥有这尊贵的无私奉献。

你要捐钱给寺庙，你要做功德，你要积德行善都可以，但是如果有人明码实价告诉你一个超度、祈福多少钱，我告诉你99%有问题，但总要留那么一点点，我宁愿相信有些师父可能是因为没很多能力，寺庙建不起来，或者某些地方需要资金，他已经完全没办法了，所以靠这种方式来筹措。其它大部分都是骗子的伎俩，佛法怎么能用来买卖呢？

过度谈钱，过度谈你们所不知道的所谓神通，说你有鬼上身等等，都要提高警惕，竖立起正知正念，就不会上当受骗。谁没有业力？法师们的业力也一大堆。我们每个人都业障深重，否则早就去阿弥陀佛的西方极乐世界了，还会在这红尘俗世混日子吗？说一个人业障深重很正常，就算说你身上有鬼也很正常。我们身上大约有40万亿到60万亿细胞，每分钟都死掉上亿细胞，它们不是鬼是啥？每个生命都是一样的，都逃不开生死，并不是人死了鬼就大，细胞死了鬼就小。

现在很多女士因为各种原因堕过胎，这是人人皆知的社会现象。如果一个人见到你，就说：“堕过胎吧！”然后通过观察你的表情，很容易就能猜出结果。再告诉你，他看到你身后跟着婴灵等等，跟随你的语言瞎编，有些人就会觉得那个人很厉害，连自己堕过胎都知道。最后就吓唬你，用怪力乱神欺骗你，来达到自己骗财骗色等目的。

妄语，就是非真实语，有一般妄语、大妄语和上人法妄语。上人法妄语是最大的谎话，比如为求名闻利养，自己没有证悟说证悟，没有登地说登地，没有神通说有神通，没有功德说有功德，自称上师，说自己面见本尊得到授记等等。这些损人利己的妄语，具有非常严重的果报。如果是出家人，早就破戒了，怎么能成为人天导师，众生之依怙呢？所以，我们务必不要迷信。

皈依具德上师之后，我们就找到了很好的善知识，随时随地在修行的方方面面，只要有疑惑，他都能帮我们解答。大家要改掉喜欢道听途说的毛病，要跟随真正的具德修行人闻思修佛法，他们会用殊胜的佛法教导我们，佛陀如是说，佛经如是讲，我们如是做，就准没有错！

Life is so precious and there is nothing on this earth that can replace our lives, yet we cannot own this precious life forever, because it is impermanent. We cannot live in either the past or the future, because the present moment is where... our life truly exits. Most importantly, it is not our past or future which decides our journey, but this present moment which dictates our unseen future journey to unknown places. Thus, this present moment is the most precious and beneficial moment for us. Therefore, every moment of our lives, we should be mindful and aware.

-- Zurmang Gharwang Rinpoche

Creating the Cause for Our Liberation

by Drubwang Konchok Norbu Rinpoche

Each person who participates in this retreat will have the benefit of having recited 100 million mani mantras. This means each participant achieves the merit and benefit of having recited the mantra for 100 million times. Therefore, everyone should try to attend all sessions, and not miss any of them. If you miss a session, you won’t have the benefit and accomplish the merit of having accumulated the mantra for 100 million times. It is a great opportunity to accumulate such extensive merits because individually, it is almost impossible to recite the mantra 100 million times. We should understand this and try to have the courage and the perseverance to attend the sessions regularly.

Attending the sessions to do the recitation is beneficial to us not just in this lifetime but in all lifetimes to come. Reciting the mantra is beneficial for the liberation of all mother sentient beings from the lower realms of existences – animals, hungry ghosts, hells. Through such recitation, it is possible for us to attain liberation from samsara. It is said in the text, whether one is liberated or not is completely dependent on oneself. It means if we want to attain liberation, we have to create the cause which brings about liberation, and the cause is, as just explained, reciting the mantra out of great intention, loving- kindness and compassion. If we truly realise the nature of our mind, then in itself, we see the Buddha. If we recite the mantra and free that Buddha-nature from the defilements, then that is called attaining Enlightenment.

The three ‘kayas’ are spontaneously accomplished when the defilements are removed from the mind because the three ‘kayas’ have primordially been the nature of our minds. During the recitation, we should try to keep our mind free from afflictive emotions like attachment, anger, ignorance, pride and jealousy, and the three poisonous thoughts of attachment, anger and ignorance. When we free our mind from these poisonous thoughts, our mind becomes absolutely pure. With that pure mind, we will also have pure speech and pure body, for we would abstain from the non-virtuous deeds from our speech and body. If we recite the mantra with such discipline, the power of the recitation will be tremendous, and our precious human life becomes absolutely meaningful.

On the other hand, if the recitation is not done properly, it won’t bring much benefit. During the recitation, all words of the mantra should be clearly enunciated. From time to time during the recitation, always make supplications silently, that all the negative karma, non-virtuous deeds and defilements we have committed so far are totally dispelled and purified. It is very important to know that our Buddha-nature is temporarily obscured by discursive thoughts and defilements. Hence, during the recitation, we should pray that these obscurations be removed from the mind. In brief, we have to continually make supplications during our recitation, so that all the obscurations we have accumulated since beginningless lives be purified.

During the recitation, we should regard all sentient beings as our own mother and recite the mantra out of the wish for their defilements to be purified and eradicated from the root. We should, thus, dedicate the merits of our recitation in this way. Through the power of our dedication, those defilements can be purified and eliminated from the root. When the minds of sentient beings are free from defilements, they manifest as enlightened beings. Hence, if you have pure motivation and dedicate your practice for the benefit of all mother sentient beings, then that is a very extraordinary and perfect kind of practice.

The six-syllable mantra is the core essence of an entire range of Buddhadharma, and it’s a practice very suitable for samsaric beings like ourselves. This practice can purify all karma and we can achieve the results at the moment of our death. If practised well, one can see the benefits even before death. However, to achieve that, one has to always recite the mantra with a very pure heart and dedicated mind – one that is always mindful and free from non-virtuous discursive thoughts.

DEDICATION CRUCIAL FOR THE BENEFIT OF ALL BEINGS

When you recite the six-syllable mantra, it is very important to have a very pure state of mind. During the recitation, your mind should not be disturbed by discursive thoughts. If you do your recitation when your mind is occupied by different kinds of thoughts, your recitation is not very meaningful. Therefore, you should always be mindful of your body, speech and mind when you do your recitation. You should keep it absolutely pure by getting rid of non-virtuous deeds.

When you do the recitation, you should repeatedly make supplications so that the obscurations, defilements, non-virtuous deeds and downfalls of yourself and others can be purified through the recitation.

Now, to have achieved such a precious human life gives us a rare opportunity to practise the Dharma. And this may be the only opportunity in which we can make the attempt to meet the Buddha within ourselves face-to-face.

The six-syllable mantra should be viewed as the Buddha Himself in the form of mantra. Getting the opportunity to recite this mantra is extremely fortunate. If you do the recitation with pure motivation, great supplication and all-embracing love and affection for all sentient beings, then your effort can truly benefit the flourishing of the Buddha’s teachings, all mother sentient beings, and yourself in this life and all the lives to come. The six-syllable mantra is the essence of the entire teachings of the Buddha and its recitation is an extremely powerful antidote that can help us remove all the defilements in our mind.

When you do the recitation, you should dedicate the practice for the benefit of all mother sentient beings in the six realms. In other words, dedicate to all sentient beings in the infinity of space who have been our parents in our former lives. I always pray to the three ‘kayas’ and all the former great victorious masters for your purification, that your practice of the mantra recitation can truly remove the obscurations from your mind. If my prayer is supported by your effort, your great motivation and mindfulness, then truly this mantra recitation retreat will become very, very meaningful.

There are two kinds of happiness. There is that of an uncommitted life of sensual pleasures, and there is that of a committed life, one of going forth to a new consciousness. Of these, the happiness of going forth is greater.

-- The Buddha

学佛的三个阶段

惟贤法师

简单来说，佛法分为人天乘、解脱乘、菩萨乘。人天乘就是走人天的道路；解脱乘呢，解脱身心烦恼，走那个出离世间的道路；菩萨乘呢，就要有大悲心、大愿心哪！要有出世而入世的精神，救苦救难。就这么三个阶段。

一、人天乘是基础

学佛第一步走什么？人天乘的道路，这是基础。其中又有以下内容：

1、皈依三宝

走人天乘的道路，首先就要皈依三宝，皈依佛宝、皈依法宝、皈依僧宝。皈依佛宝、法宝、僧宝的目的是什么呢？皈依佛宝就是使你走向觉悟的道路，由迷转觉。你原来在迷中嘛，使你能够醒过来，由迷转觉。“佛者觉也”，佛就是觉悟了真理的圣人嘛！

皈依法宝呢？就是要你有智慧，由邪转正，走正道。人要走正道啊，不走正道不行的呀！不能走邪道，不能走恶道。因此就要学习法宝，法宝就是有充分的理由、丰富的理论来指导你走这条路，我们要学习理论，学习修行方法。

僧宝就是说，僧能代佛宣化，佛不在世，就是由僧宝来继承，宣扬佛法。僧宝，他是以德为主，他要奉行戒律。皈依僧宝的意义是什么呢？就是使我们由恶转善，由染转净。不走恶路，要走善路；内心不要污染，要清净，由染转净。这样一来就有很高的道德，提高了理性。

皈依三宝就是这个目的，并不是一般人说的给菩萨磕个头，求个什么。不是那个意思。

2、明因识果

皈依以后，就要懂得道理，懂因果的道理。就是前面说的因、缘、果。明因果，就可指导自己的行为，诸恶莫作，众善奉行。

3、奉行五戒十善

实际行动上就要修五戒十善。不杀生、不偷盗、不邪淫、不妄语、不饮酒，这是基本准则。

不杀生，指养成慈悲心，不要杀生命。按佛法因果来讲，你杀他，他将来要杀你呀！而且，这个世界上争斗太多，杀伐多，影响大家的安定，破坏安宁，危害生命，最不好。所以要戒杀生。对于你们在家人，这是首先要求做到的。不能吃素，也可以学着吃花斋；花斋都不能吃，那么你就吃三净肉。什么叫三净肉呢？就是不见杀、不闻杀、不疑杀，眼睛没有看到，耳朵没有听到，不是专门为我而杀。你实在要吃荤，你买现成的还可以，但是不要去杀，不但自己不要杀，也不要叫他人去杀，不要看到杀很欢喜。

在我们中国历史上，中国的文人学士中，有些宰官都是吃素。唐代的白居易、柳宗元、王维都是吃素的。民国以来，丰子恺、夏丏尊等很多文人都是吃素的。丰子恺有漫画集《护生画集》，提倡戒杀放生，这是好事情哪！大家如果不能吃素，最起码要做到戒杀。

不偷盗，别人的东西一分一厘钱都不要拿，包括不要贪污、不要偷盗、不要欺诈等等。

不邪淫，在家居士来讲呢，保持一夫一妻制，不要乱搞男女关系，不要破坏别人的婚姻和家庭。

不妄语，包括四种。第一，不说谎话，对人要真实；第二，不说挑拨离间话引起矛盾；第三，不说粗恶语刺伤别人；第四，不说绮语，就是下流话，下流庸俗。佛教提倡的语言是什么呢？是真实话、正直话、和合话、安慰话。

不饮酒，为什么呢？因为酒是乱性的。它是一种遮罪，什么是遮罪？杀、盗、淫、妄本身是罪，是性罪。酒本身并不是罪，看你用到哪些方面。比如做药酒，可以调和气血，祛风湿。 所以叫遮戒，遮止你，一是叫你不饮；另外你即使要喝呢，就喝药酒，或者适当喝一点调和气血可以，这叫做遮戒。所以这个戒有开遮，最好就是不饮。这个饮酒戒里面还包括含麻醉性的东西，如鸦片烟、白粉哪等等，都不能吃，要禁止。

以上就是这个五戒的内容。你们大家想一想这个多好哇，做个人必须要这样子，这是基本道德。假如做到这点，我们的家庭就和谐，社会就有秩序，国家就稳定，那是肯定了的嘛！为什么说我们国家的建设老是搞不好呀？为什么企业倒闭很多呀？为什么一些团体不能维持啊？那就是个别人贪污、盗窃，为了自己的私利不择手段，给社会造成很多混乱。假使大家都知道这个五戒的道理并奉行，那该多好哇！那么，家庭也和谐、团体也巩固、社会也稳定，这多好哇！这就是佛教提倡的基本道德。

综上所述的三个内容：皈依三宝、明因识果、奉行五戒“，就是人天乘的基础。就是说你做个人就要完成人格。因为你这样做，就保持了人格。就像修高楼大厦，要有巩固的地基，有地基才可以修高楼大厦，这一层是很重要的。你人都做不好，你怎样学佛呀？你怎样成佛呀？这是第一步。

二、修解脱乘以净化身心

接下来，就要净化身心，求身心解脱。在佛法来讲，就需要修戒、修定、修慧。以戒、定、慧三学提高自己的修养，消除身心不干净，使身心得到清净，这是解脱道。在佛法来讲，修解脱道最高的果位是阿罗汉。

三、修菩萨乘以救苦救难

菩萨就是大乘精神、大士道，那就是出世而入世，以出世精神做世间事情。那么这中间要发什么心呢？就要有大智慧，以无我的大智慧发起菩提心，发起救苦救难的大悲心、大悲愿。佛教中的观音、普贤、文殊、地藏四大菩萨，都是修菩萨行的代表。观音菩萨是大慈悲，文殊菩萨是大智慧，地藏菩萨是大愿力，普贤菩萨是大愿大行。悲、智、行、愿就代表菩萨乘。凡是菩萨，受菩萨戒、修菩萨行，离不开这四个字。要有悲心；要有智慧，最高的智慧；要有愿力；要有行动，叫悲、智、愿、行。四者要结合，才能成一个菩萨，才能以出世而入世的精神救苦救难，广度众生，有益于众生，实行大乘菩萨道。能够种这个因，就是成佛的因，结果可以成佛，所以成佛从成就众生中来。

成佛要解决群众的问题，要解决群众的苦难。要有这么个大心，要有这么个大精神，你才能完成佛道。这样，心胸广大、目标远大、目的高尚。以整个世界、整个众生为前提，这些都在自己心中，自己与这些完全相连，打成一片。众生的痛苦就是我的痛苦，众生的快乐就是我的快乐，在佛教里面讲叫无缘慈，同体悲。无缘慈就是说我们救苦救难不要分对象，不计较对象叫无缘慈。同体悲是什么呢！众生的痛苦就是我的痛苦，众生的快乐就是我的快乐，我与众生是一个体，不能分开，叫同体悲。这就是菩萨精神、菩萨的行、菩萨的智慧，所以学佛就是希望人人都学菩萨。

我到韩国、东南亚去，韩国有的广播电台、电视台就是佛教徒办的。它的标语是什么呢？“愿人人都成菩萨，愿人人都学菩萨”。你们大家想一想，你们人人都学菩萨的话，可以说，人人都有理性、都有悲心，那么世界上战争不会起来，可以维持永远的和平，那就是人间净土。所以佛教这个学菩萨的目的，就叫庄严国土，利乐有情，这是大目的。庄严国土，利乐有情；净化心灵，也要净化世界，这是学菩萨的最高目的，也是学佛的目的。

Whether the flames of anger have been extinguished, is clear whenever we’re struck by words of abuse. Whether the mountain of arrogance has been levelled, is clear whenever we’re honoured by those of lesser learning.

-- Nyala Pema Dündul

Skillful Means

by Ayya Khema

The two aspects of our being are mind and body. We have to pay attention to both of them, even though meditation is a mind exercise, not a body exercise.

Some of the most common questions are: "How am I going to learn to sit?" "How am I not going to have any pain?" That is only possible through continued application, doing it again and again. In the beginning, the body just doesn't like sitting cross-legged on the floor.

We can use this situation as skillful means. When discomfort arises in the body, we learn to pay attention to the mind's reaction, and do not move automatically. Everybody in the world is trying to get out of any kind of discomfort with an instinctive, immediate reaction. It's not that we're not going to get out of discomfort, but in order to make meditation pay off, we have to learn to get out of instinctive, immediate reactions. It's those that land us in dukkha over and over again.

When there is an uncomfortable feeling, it is essential to realise what is happening within. We notice that there is a sense contact, in this case "touch!" The body is making contact; the knees with the pillow, the legs with each other, several contacts are happening. From all sense contacts, feelings arise. There is no way out of that, this is how human beings are made. The Buddha taught cause and effect, that dependent upon any sense contact, feeling results. There are three kinds of feelings, pleasant, unpleasant and neutral. We can forget about the neutral ones, because we are hardly ever aware of them. Neutral is actually considered pleasant, because at least it doesn't hurt. From this particular touch contact that is being made through the sitting posture, there arises, after a while, an unpleasant feeling. The immediate reaction is to move. Don't! Investigate! By getting to know our own mind, we get to know the world and the universe. All minds contain the seed of enlightenment. Unless we know our own mind, we cannot develop and cultivate that seed. here the mind has been contacted with an unpleasant feeling, our perception says: "this is painful." Our next step are the mental formations, which are also kamma formations, because we make kamma through our thought processes.

First came the sense contact, secondly feeling arose. Then perception, naming it, followed by dislike. At the moment of dislike, there is the running away through changing our position. That is the kamma making aspect. This is minor negative kamma, yet it's negative, because the mind is in a state of ill-will by saying "I don't like it."

The mind may start all kinds of rationalisations: "I wish I'd brought my own little chair"; "I can't sit"; "At my age I shouldn't do things like this"; "Meditation is too difficult." None of these explanations have any intrinsic validity, they are only a mind reacting to an unpleasant feeling. Unless we become acquainted with our mind's reactions, we're not using meditation in the most beneficial manner.

Knowing the unpleasant feeling, we can now try to acquaint ourselves with its true nature. Our whole life is lived according to our feelings. Unless we become aware of our reactions to feelings, we remain half asleep. There is a beautiful little book called The Miracle of Being Awake. This miracle is nothing but mindfulness, knowing what's going on within. When we have realised we want to get rid of the unpleasant feeling, then we can try to disown it for a moment. Only the Arahant is fully capable of complete detachment, but we can do so for a short time. The unpleasant feeling has arisen without our asking for it and we don't have to believe it to be ours. We can let it be just a feeling.

If we do that for a moment, we can get back to the meditation subject, and have won a victory over our own negative reactions. Otherwise we are letting our unpleasant feelings rule us in whatever way they want. The whole of humanity runs after pleasant feelings, and away from unpleasant ones. Unless we at least know that, we have no reference point for inner change. It may not be possible to reverse that reaction yet, but at least we know it is happening.

After we have become aware of our mind's intention, we're free to move and change our sitting position. There is nothing wrong with changing one's posture but there's something wrong with instinctive, impetuous habits. Meditation means total awareness. Being awake is not the opposite of being asleep; it is the opposite of being dull and foggy. Such mind states are mostly due to an unwillingness to look at our own dukkha. We'd rather hide in a fog. In meditation that won't do. The Buddha said that this body is a cancer; the body as a whole is a disease, and we can experience that when just sitting still, it becomes uncomfortable.

Meditation means samatha and vipassana, calm and insight. Unless we know the limitations of each and also their possibilities, we won't be able to make good use of the practice. We are generally applying both of them in every session, but we must be able to distinguish between them. If there is no understanding of what's happening in the mind, the fog settles down in it.

Everybody would like bliss, peace and happiness. That is a natural wish. They are available in meditation, with a lot of practice, and some good kamma. However they are not the goal of meditation. The goal of meditation is insight. Yet skillful means for gaining insight are needed and are found in tranquillity meditation.

Making use of a meditation subject, the mind, after some training, will be able to stay on it for a while. Presuming that the mind is able to focus on the breath for even a short time, we realize afterwards that some peace arose, because the mind was not thinking. The thinking process in everybody's mind is hardly ever profound. It's just thinking. Just as the body breathes, so the mind keeps churning. And it keeps churning out mostly irrelevant, unsubstantial and unimportant details, without which we would be much happier.

The mind in its original form is pure. It's clear and lucid, luminous, pliable and expandable. Our thinking is the impurity and the blockage. There's hardly a person who doesn't think all day long, probably without even being aware of it. But when we start meditating, we do become aware of our inner restlessness. We realise we can't keep the mind on the meditation subject, because we are thinking instead of meditating. The moment we experience our thinking habit (even that takes time to realise) we accomplish two things. We become aware of our mind's activity and also the content of our thoughts. We will realise immediately that our thinking is irrelevant and makes little or no sense. Because of that, we can let go of it fairly easily and return to the meditation subject. We have to be able to stand back and watch the thinking process and not get involved in it. Otherwise we'll just keep on thinking instead of meditating.

The mind is the greatest and most delicate tool existing in the universe. All of us have it, but few look after it properly. Practically everybody is interested in looking after their bodies. Eating, sleeping, washing, exercising, seeing the doctor when the body is sick, cutting hair, nails, filling teeth, doing everything that's necessary to keep the body functioning well. In reality, the body is the servant and the mind is the master. So we are looking after the servant and forgetting the master. If we do that in our homes, we create chaos. That's one of the reasons why the world looks as chaotic as it does. People kill each other, steal from each other, are unfaithful, lie, gossip and slander. Most have absolutely no ideas that the mind is our most precious asset. It gives us wealth beyond compare and yet we don't know how to look after it.

We have to do exactly the same thing for the mind as we do for the body. We need to give it a rest. Imagine if we didn't go to sleep for three or four days, how would we feel? Without energy, without strength, pretty terrible. The body needs a rest, but the mind does too. During the day it thinks, at night it dreams. It's always busy. The only real rest it can ever get, which energises and gives the needed boost to become clear and lucid, is to stay on the meditation subject.

The mind needs a clean-up, which means purification. This happens when all thinking is stopped for a while, because of one-pointed concentration. One moment of concentration is one moment of purification. At that time the mind cannot contain ill-will or sensual desire, or any other negativity. When the concentration ceases, the mind reverts to its usual behaviour again. In meditation we can experience that a purified mind gives us happiness, and quite naturally we will try to keep that purification process going also in daily living.

The mind needs the kind of exercise that is not geared towards winning or achieving anything, but just to obey. When we ask the mind to stay on the meditation subject, yet it runs away from it, we know immediately that we are not the master of our mind, but that the mind does what it pleases. When we have realised that, we will be less likely to believe our own views and opinions, particularly when they are unwholesome, because we understand that the mind is simply thinking habitually. Only through the meditation process can we become aware of that.

The mind also requires the right kind of food. Because in meditation we can reach states of higher consciousness, we are thereby able to nourish the mind in a way which cannot happen in the ordinary thinking process. Tranquillity meditation leads the mind into realms which are totally unavailable to us otherwise. Happiness and peacefulness arise without dependence on outer conditions, which give us a new freedom.

The mind of every human being contains the seed of Nibbana. We need training in order to realise what is obscuring our vision. Then the seed can be cultivated and nurtured to full growth. Because our minds contain such a potential, they also contain the peace and happiness which everybody wants. Most people try to find fulfilment through acquiring material objects, seeing or touching, eating or knowing them. Particularly having more and keeping it all safe.

This dependency is a guarantee for dukkha. As long as we depend on outer conditions, whether people, experiences, countries, religions, wealth or fame, we are in constant fear of losing our footing, because everything changes and vanishes. The only way we can have real peace and happiness, is by being independent of all around us. That means gaining access to the purity of our mind without thinking, which involves staying on our meditation subject long enough for our consciousness to change. The thinking consciousness is the consciousness we all know. It contains constant ups and downs, either liking or disliking, wanting something in the future or regretting something about the past, hoping for better days or remembering worse ones. It is always anxious and cannot be expected to be totally peaceful.

We are familiar with a different consciousness also, for instance when we love someone very much. That emotion changes our consciousness to where we are only giving from the heart. We know a different consciousness when we are involved with religious activities, with faith and confidence aroused. We are giving ourselves to an ideal. None of that lasts through, and all depends upon outer conditions.

Through meditation we can change our consciousness to an awareness of purity within, which all of us have, only obscured through thinking. At that time we realise that such an independent peace and happiness are only possible when the "me" and "mine" are forgotten for a moment, when "I want to be happy" is eliminated. It is impossible to have peace when thinking about "self." This will be our first inkling of what the Buddha meant, when he said non-self (anatta) is the way out of dukkha.

Because it is difficult for the mind to stay on the meditation subject, we have to use everything that arises for insight. Eventually the mind becomes clear and sharp and is no longer bothered by the outer manifestations that touch upon it, such as sound and thought, which are the most common ones. Finally a depth of concentration is reached.

When unpleasant feelings arise let us use them for insight. We didn't ask for the feelings, why are they ours? They are certainly changeable, they get worse or better, they move their position, and they give us a very good indication that the body is dukkha.

The body isn't doing anything except sitting, and yet we have dukkha, for the simple reason of not liking the feeling as it is. When we use the unpleasant feeling to actually realise the first and second noble truths, we've come nearer to the Dhamma in our hearts. The first noble truth being the noble truth of dukkha, the second being the reason for dukkha, namely craving. In this case, we're craving to get rid of the unpleasant feelings. If we were totally accepting of the feeling, not making any value judgements, there would be no dukkha.

We can try letting go of this craving for a moment; anyone with some strength of mind can do that. Just accepting the feeling as it is, not disliking it. Then there's no dukkha, for just that moment. That will be a profound insight experience, because it will show without the shadow of a doubt, that if we drop our desires, dukkha disappears. Naturally when the body feels uncomfortable, it's difficult to drop the craving to get rid of that discomfort. But anybody can do it for just one moment, and it's an essential and in-depth experience of the Dhamma.

When we are able to step back to observe our thought processes we realise that the mind is continually thinking. It may take from 5-10 minutes to become aware of that, for someone who hasn't practised meditation previously. For an experienced meditator it may only take a second or two. Next we can see what kind of thinking we are indulging in and the more often we see it, the less enraptured we'll be with it. We become aware of the fact that this is the way the human mind acts, not just ours, but everybody's and we'll know the truth about the mind. There is nothing else to be seen except that. When we observe that the thinking goes on and that it is insignificant, it will be so much easier to let go. We also see how very fleeting thoughts are, how they come and go all the time. We'll know from experience then, that no real happiness is to be found in something so short-lived, yet the whole world is trying to achieve happiness that way. We can't even remember what we thought a moment ago, how can that bring happiness? Such insights make it possible to drop the distractions and get back to the meditation subject.

We are using the two approaches of calm and insight in conjunction with each other. When calm is firmly established, insight arises spontaneously. It's important to realise that calm meditation is essential. If isn't as if some people like it and others don't.

If the ocean has high waves and we want to look beneath the surface to see what can be found there, we can't recognise anything at all while the waves are rising. There is too much movement, all is stirred up and nothing is to be seen. When the waves subside and the ocean surface becomes calm and transparent, then we can look underneath the surface of the water and see sand, coral and multi-coloured fish. It's the same in the mind. When the mind has all the waves and motions of thinking, that churning in the mind makes it impossible to see absolute reality. On the contrary, the mind refuses to look beyond ordinary knowing. But when the mind becomes totally calm, then there is no value judgement, and we can see easily what lies underneath the surface.

In order to understand the Buddha's teaching, we have to get below the surface, otherwise our insights will be superficial. The calm mind is the means for delving below relative reality. While we are trying to become calm, at the same time we're objectively examining all that arises, so that there is more and more support for letting go of the thinking. The less we believe in our thoughts, the less we expect of them and the happier we will be to let them go. Then we get an inkling of what inner peace and happiness mean.

These inner feelings are most pronounced in meditation, but can be carried into daily living in a milder form, primarily because the mind knows it can always return to peace and happiness in meditation, without having to depend on any situation or any person. Worldly affairs no longer have the former sting in them; they are just happening, that's all, the same as thinking and feeling are arising and ceasing, without an owner or a maker.

Now when the bardo of this life is dawning upon me, I will abandon laziness for which life has no time. Enter, undistracted, the path of listening and hearing, reflection and contemplation, and meditation, making perceptions and mind the path, and realise the “three kayas”: the enlightened mind; now that l have once attained a human body, there is no time on the path for the mind to wander.

-- Padmasambhava, Guru Rinpoche

我们一生能留下什么？

文｜菩提法真

学校更新电脑，放假前就通知老师们把自己的文件整理好，存在移动硬盘中，以便开学后一接到通知就能立刻更换。新电脑从外观上看精致美观多了，但和旧电脑相比，它的内存空间被区隔得从两部分（C盘和D盘）变成了三部分（C、D和E），而且每部分都预存了一些不可移动的系统软件，因此每部分剩下的空间都不足以完整地存放我自己的资料，除非我把资料拆散，一部分放在D盘，另一部分放在E盘。

也许，二十多年的教书生涯积累了太多的东西吧，我应该趁这个机缘好好整理一下，把该丢的丢掉。

最先丢的是一些不再需要保留的教学的视频，它们占用的空间较大，当年课本里有《林黛玉进贾府》、《鲁提辖拳打镇关西》、《明湖居听书》这类课文，于是找来电视剧的片段存在电脑里，必要时给学生看，现在这些课文早就删除了，孩子们中学四年读高级华文，根本不必接触四大名著、唐诗宋词，没听说过三国水浒红楼，只要认得几百个汉字、能用几十条成语，高级华文会考照样能拿A。

其次丢的是大量的活动资料和教学文档。从游学浸濡到校内的各种文化活动，计划书、行程表、照片集、总结报告，应有尽有，其实当年每一个计划，每一个细小的环节都是经过悉心推敲才选定下来，而今也早已无存档价值了。至于教学文档更是如此，无论是试卷中所选的文章，还是课堂投影的PPT制作，从内容到模板都是自己精心设计的，而今时过境迁，学生不同了，程度不同了，教育教学的侧重点也不一样了，留着这些除了占用空间，也用处不大了。

最令人感慨的是整理照片。当年带学生四处游学浸濡拍的，每年教师节和毕业典礼的拍的，和学生一起参加各类活动，像越野赛、运动会、义卖会、参访老人院、海边捡垃圾，以及野外露营、行走新加坡等等拍的……电脑存档的照片不会变黄，孩子们的笑脸也总是青春洋溢，但照片上的自己却已然从一头青丝到鬓发斑白，再回首，身边学生的名字竟然早已记不得了。

电脑文件一键删除很简单，删除的不仅是当年教学的精心设计，更是一年年的心血和美好时光。这样一次的文档整理带给我的触动很大，我想，我们的人生也是迟早要这样删除，甚至清零的吧？

我们购置的房子、车子，我们精心挑选的家俱乃至一橱橱精美的图书画册，甚至我们的朋友和亲人，我们朝夕与共也不过就是几十年，我们和亲友彼此相伴、一路相随，不知会在怎样的一个节点，先后转身离开，空留下一段记忆，然后，即使记忆也从铭心到淡忘。

佛教的深刻在于它告诉我们人生的真相。这个真相就是你所经历的一切都是你自己经营的结果，所谓种瓜得瓜、种豆得豆；它也告诉我，这一辈子所经营的一切身外之物都是留不住的，无论是家财万贯还是学富五车，甚至是一份血脉亲情，最后都得一一删除、直至清零。所以对一切不必执着，要学会放下。

尽管我们的一生什么都留不住，但我依然会告诉我的学生，去好好学习、努力创造，就像我们今天享有先人创造的物质文明和精神文明一样，让自己的生命为人类的文化长河增添涓滴甘露，以滋后人。

We completely deny the existence of a self-existent I, or a permanent, independent soul. Every aspect of your body and mind is impermanent: changing, changing, changing...

-- Lama Thubten Yeshe

A Happier Family Life through the Dharma

by Dr Ang Beng Choo

DIFFERENCE BETWEEN HOME AND HOUSE

A park warden was going to close the gate of a park. He saw an old man sitting on a bench in the park. He came over and gently asked him, “Please go home. I am closing the gate now. ”

“I have no home,” the old man replied.

The warden recognised the old man as one of the richest men in the town and owned a big house opposite the park. He was rather surprised and asked, “Sir, your home is over there. Why do you say you had no home?” The old man answered sadly, “That is my house, not my home. I am alone and do not have a family there.”

A home is a place where the family is.

WHAT IS A FAMILY?

What is a family? The word “family”, can be an acronym for “Father and Mother, I Love You.”

The Buddha said, “This is an impermanent world.” Everyone faces adversities sometimes. With love, care, support and help among family members, one can overcome these difficulties much easier than alone.

However, as with any groups, there will be differences of opinion among family members and occasionally conflicts may arise. A family is like the body of a bird with several heads. If the heads cannot get along and start harming each other, the body, together with the heads will suffer.

HOW CAN WE MAINTAIN A HARMONIOUS AND HAPPY FAMILY?

Relationship is a two-way traffic. Maintaining good relationships among family members is a concerted effort among all concerned. It requires mutual understanding, concern and love, and unfaltering commitment. The Buddha said, “This is an imperfect world.”

Even though nobody is perfect, everyone needs encouragement and affirmation. However, one usually sees his or her own virtues and others’ faults. When there is a problem, one often believes that the fault lies in others. This is the source of conflicts, disputes and problems for family relationships.

The Buddha also said, “Thoughts are forerunners of speech and action.”

POSITIVE THOUGHTS OF GRATITUDE

Positive thoughts will produce positive speech and action. How can we make our thoughts positive? I believe that the key to this is to always have a heart filled with gratitude.

After the Buddha attained enlightenment, he stood in front of the Bodhi tree gazing at it for seven days in meditation to show his gratitude to the tree for having sheltered him during his struggle for enlightenment. The Mangala Sutta enumerates gratitude as one of the highest blessings. It is not just the greatest virtue, but the mother of all virtues. To me, gratitude is the first lesson the Buddha taught through his own action.

The Buddha also taught us to be grateful to the four groups of people: parents, teachers, nation and all sentient beings. All have contributed to our wellbeing. If we practise gratitude, our conceit, greed, hatred, jealousy, and distrust will reduce gradually. We will then be able to maintain good relationships and rectify bad ones with our family members.

THE IMPORTANCE OF GENTLE SPEECH

However just having grateful thoughts are not enough. We should manifest it in our speech and action.

Speech is an effective tool for communication and can make or break a relationship. Therefore, Right Speech is an important Buddhist teaching. It is addressed both in the Five Precepts and the Noble Eightfold Path. In the ten roots of skilful actions, four deal with speech.

In the Dhammapada, the Buddha advised his disciples, “only speak when you need to discuss meaningful things that will benefit your own practice and others. If not, please maintain noble silence.” In other sutras, the Buddha also advised us to “respect the content of each sentence said”, “control our tongue well to avoid condemning others and creating bad karma” and “use gentle words instead of harsh words”. Let us practise the Buddha's teachings by using right speech and gentle words to avoid arguments, quarrels and fights among family members.

If there is a conflict between us and our family members, we should always try to reflect on ourselves to make sure that the problems do not lie with us.

There were two dogs walking into a room at separate times. A happy dog came out wagging its tail. An angry dog left the room growling. Out of curiosity, a person entered the room to find out what could possibly make one dog so happy and the other so grouchy. He discovered that it was just an empty room filled with mirrors. When the happy dog entered, it saw a thousand happy dogs wagging tails at it, making it even happier. On the contrary, the grouchy dog saw a thousand dogs growling at it, infuriating it further. Remember that our family members may be the mirrors reflecting us.

We have two ears and one mouth. We should use our ears more to listen to our family members' difficulties. When a comment or suggestion is needed, be positive and gentle so as not to worsen the situation. If we are not sure of what to say, maintain noble silence. Furthermore, use these three magical words: “sorry”, “please” and “thank you” generously.

CONCLUSION

A friend blamed himself for not taking care of his organs after being diagnosed with lung cancer. Our organs have been working hard for us and contributing a lot to our well-being since birth. However, we may have taken them for granted and never appreciated or cared for them until they malfunction. Our family members are like our organs. Do we also take them for granted until they are sick? Let us have a caring and happy family while everyone is still healthy.

If we always have positive thoughts, show our appreciation, as well as extend a helping hand to our family members when required, we will be able to maintain harmonious relationships under one roof.

Once a strong and harmonious family is developed through our daily practice of the Dharma, others will naturally be convinced of the worthiness of practising the Dharma. This will eventually strengthen the faith of the family in the Triple Gem.