居士五戒

堪布慈诚罗珠仁波切

有不少皈依佛门多年的居士，仍然对居士五戒的具体细节不太清楚，为了令大家能够正确地取舍，此处简单地介绍一下居士五戒。

一、总述

戒律包括居士戒、沙弥戒、比丘戒等等。其中的居士五戒，是佛陀对佛教徒的起码要求。

自古以来，学佛的人就可分为两种 —— 在家人和出家人。因为出家人不用处理很多的世俗事务，可以毫无牵挂地将所有身心都投入到修行当中，所以对出家人的要求就比较高。作为出家人，就应受持难度较大的沙弥戒与比丘戒等等。

而作为在家人，则需要面对各种生存的压力、世事的牵绊，所以相对而言，就往往达不到太高的标准。因此，佛陀对在家人戒律方面的要求也就比较低。即便如此，作为在家人，也必须受持不同层次的居士戒。

居士五戒属于别解脱戒。为什么称为“别解脱戒”呢？所谓别解脱，也即别别永久解脱或分别永久解脱的意思。分别解脱的内涵虽然有多种，但最主要的，就是谁受持该戒，谁就会得到永久解脱的意思。比如说，两人当中一人受戒，而另一人不受戒，则受戒的人可以获得永久的解脱，不受戒的人就不能获得解脱。

是否所有人所受持的杀盗淫妄酒五戒都称为别解脱戒呢？并非如此。杀盗淫妄酒五戒可分为三个层次——世间的五戒、小乘的五戒以及大乘的五戒，共计十五条戒。也就是说，不杀生戒可以分为世间的不杀生戒、小乘的不杀生戒以及大乘的不杀生戒三种。举一反三，不与取（盗）戒、邪淫戒、妄语戒、酒戒也都可分为三种。区别三个层次的依据，就是以前所讲的三个差别。

同样，沙弥十戒也可分为三种，也即三十条戒，包括世间的十戒、小乘的十戒以及大乘的十戒；依此类推，二百五十三条比丘戒、三百六十多条比丘尼戒等等，都可以分为三个层次——世间的戒律、小乘的戒律以及大乘的戒律。

是否属于别解脱戒，就要根据受戒人的动机来判定。如果一个人受持五戒的动机，是为了今生的健康、长寿，为了来世可以转生为天人，或者具有名利、地位、财产、健康等等的人，就只能称为世间五戒，世间五戒与外道的戒律是没有区别的。

包括现有的和释迦牟尼佛住世时古印度的很多宗教在内的外道，都制定了本宗教特有的戒律，其中有些外道的戒律比佛教的戒律还要严格。比如说，佛教认为：在走路的时候无意间踩死蚂蚁，或者在烧火以及点灯的时候，无意中烧死了飞蛾、小虫，因为当事人不是故意而为，即没有杀生的动机，所以就既没有犯戒，也没有罪过。但有些外道却认为，以上行为也有杀生的罪业；另外，有些外道认为：即使在荒无人烟的地方，如果没有人将水井、河流等处的水给予自己，自己却擅自饮用，就犯失了不与取戒（盗戒）。尽管外道的戒律比较严谨，但这些戒律却只能称之为戒律，而不能称之为别解脱戒。

为什么这些与外道相同的五戒不属于别解脱戒呢？因为，在不具备出离心的前提下，所有的戒、定、慧，都只能属于世间的戒、定、慧，其果报充其量就是在以后流转六道轮回的时候，可以享有好的善报，除此之外，绝不会让我们超越轮回而获得永久的解脱。比如说，如果断除了杀盗淫妄酒，最多只能临时性地让我们脱离恶趣，投生善趣，却不能彻底脱离六道轮回，所以不能称之为别解脱戒。

而在具备出离心的前提下，所受持的戒体，就属于别解脱戒。守持别解脱戒，就可以令我们获得永久的解脱。

别解脱戒可分为大乘的别解脱戒与小乘的别解脱戒。如果要使所受的戒体成为小乘的别解脱戒，就必须具备出离心。出离心是小乘别解脱戒的起码要求，如果具备了出离心，则所受的戒体至少可以算得上是小乘的别解脱戒。

因此，如同受持菩萨戒之前，需要有不造作的世俗菩提心，只有在世俗菩提心的基础上，才能得到真正的菩萨戒一样，我们在受五戒之前，最好也要培养起出离心，在具备出离心的前提下，哪怕受持一条戒，也属于别解脱戒，否则，就只能成为一种形式，而不能获得别解脱戒的戒体。至于出离心的内涵，我们以前已经讲过多次。修持出离心的方法，就是四个外加行的修法。

总而言之，无论所受持的戒条再多、再严格，如果不具备出离心，则所受持的戒体都不是佛教所特有的，所以不能称之为别解脱戒，而只能称为世间的戒律。

请大家回头反观一下，自己在受持居士戒的时候，究竟抱着什么样的目的。如果发现自己当时并不具备出离心，则从受戒之日起直至今天，我们心中所有的戒体，就并不是佛教所说的戒定慧三者之一的戒，而只能算是一种与外道相同的世间之戒。

怎样才能使其变为别解脱戒呢？是否需要重新受戒呢？不需要。要改变目前的现状，使以前的所有戒体变为别解脱戒，只需从现在开始培养出离心。在生起出离心的当下，我们以前所受的戒体立即就可以成为别解脱戒。

因为，所谓的戒律、智慧、禅定，都是指某人心中的功德，这些东西是互相影响、相辅相成的。在生起出离心以后，出离心就会对原有的戒体起作用，既不需要舍弃以前的戒体，也不需要重新受戒，自身所有的戒体自然而然地就可以成为别解脱戒。

如果我们还能更上一层楼，在生起出离心的前提下，进一步培植起无伪的菩提心，则以前所受的戒体就可以成为大乘菩萨的别解脱戒。

以前我们也讲过，如果没有这两个关要，包括大圆满都有可能变成世间法。既然连无与伦比的大圆满都可以成为世间法，位居其下的其他法又怎么可能不成为世间法呢？由此可见，出离心、菩提心是通往解脱不可或缺的必由之路，我们必须想方设法培养起出离心与菩提心。

在此之前，也许大多数居士并不清楚如何才能受持一个完整的别解脱戒，今天了解以后，也许很多人都会有一种芒刺在背的感觉，因为以前自以为是的戒律、行善、修心等等，都发生了决定性的变化，很多事情都需要从头开始。但这也不要紧，亡羊补牢，为时未晚。只要我们能抓住当下的时机，就还来得及。

戒律是为了规范日常行为而制定的条款。因规范程度的不同，而分为在家戒、出家戒等各种层次的戒律。 作为佛教徒，如果不对自己的行为加以规范，而毫无顾忌地杀、盗、淫、妄，则所谓的学佛就不会有什么效果。 佛陀也讲过，只有先将一块布洗净，才能为这块布染上颜色。如果布上满是污垢，就不可能染上纯正的颜色。 同样，如果要学佛，就要先将行为规范以后，才能在此基础上修行。

作为居士，最关键的是要受持杀盗淫妄的戒条，但因为在饮酒之后，人就会因迷乱而无法自制，在精神失控之后，杀盗淫妄的行为也就会随之而陆陆续续产生，所以，为了保护前四种戒体，佛陀就制定了酒戒。

关于饮酒的规定，小乘佛教内部也有两种观点。一种观点认为：凡是饮酒，都属于罪业；另一种观点却认为：对于没有受持酒戒的人而言，因为酒也是一种饮料，在不喝醉的前提下，适当的饮酒也不算是罪业。

但是，从戒律的角度而言，大多数人的立场还是站在饮酒就是罪业的一方。暂且不论饮酒是否有罪，只要佛陀在戒律当中明令规定不得饮酒，我们就应当严格遵照执行。

虽说随着时代的更替、思想的变迁，传统的习俗、旧有的观念、往昔的行为就会因跟不上潮流而成为过去式，新时代的人是不会再对其感兴趣的，但佛陀对弟子们的这个五戒要求，是在任何时代、任何环境下都不会因过时而被淘汰的。

有些宗教也规定了一些教条，但只有虔诚信奉这些宗教的人才会去遵守这些教条，其他人就不一定会接受。比如说，基督教认为，上帝在六天中创造出了世界，第七天是休息的日子，所以，世人在每周第七天的星期日也应当休息。如果有人在第七天不休息，就会有罪过。

有些基督教徒曾在英国与别国打仗失利的时候写信谴责英国政府，认为导致战争失败的原因，就是英国政府在星期天没有休息而造成的。不知这些说法是否有确切的证据，如果没有就很难说服别人。虽然人人都喜欢休息，但这种类似规定星期天必须休息的种种理由，就有可能随着岁月的流逝而被历史的车轮辗得粉碎。

但是，无论人类社会如何发展进步，即使在一万年，乃至几十万年以后，任何人也不可能打破伦理道德观念，而明目张胆、肆无忌惮地去杀盗淫妄。只要人世间需要和平与幸福，就需要有断除杀盗淫妄的要求。如果不对杀盗淫妄的行为加以约束，整个社会就会乱套，在动荡不安的生活环境中，又怎么可能有什么幸福、和平可言呢？因此，佛陀所制定的杀盗淫妄戒，是永远符合历史潮流的。

关于守持五戒的功德，在经书中的教证可谓卷帙浩繁，此处无法一一列举，归纳而言，则可分为现世的功德与来世的功德。

现世的功德为：如果现世当中没有戒律，就不会有禅定；如果没有禅定，就不会有智慧；如果没有智慧，就无法断除烦恼、获得解脱。

来世的功德为：《等持王经》云：“经恒沙数劫，无量诸佛前，供养诸幢幡，灯幔饮食等。若于正法坏，佛教将灭时，日夜持一戒，其福胜于彼。”也就是说，在恒河沙数的大劫中，每天以充满三千大千世界的胜幢、饮食、黄金、白银等宝物供养诸佛菩萨，其功德也不能与在末法时代一昼夜中受持一条戒的功德相比。

佛经中还说过，某人在佛陀住世时，出家受比丘戒长达五百年，并始终保持戒体的纤尘不染。但是，如果有人在人类烦恼极其粗大的末法时期，在二十四小时内仅仅守持一条戒的功德，也远远胜过前者。这里所说的戒，并不仅仅指出家人的戒，包括在家人的戒也是一样的。

我们可以推算，清净地持守五百年的比丘戒是多么地难得。“人生七十古来稀”，以现在人的寿命来衡量，能够活到七十岁的几率并不是很高。而戒律规定，在二十岁之前是不能受比丘戒的，如果每世在年满二十岁时受比丘戒，然后持守净戒五十年，直至风烛残年的七十岁，也至少需要十世。能够在漫长的十世中都将一生中的最佳时光用来守持比丘戒，其功德应当是不可思议的，但与末法时代持戒功德相比，就显得望尘莫及了。当然，如果能在具备菩提心的基础上持戒，其功德就更是不可估量。

关于持戒的功德，在《赞戒论》等论典中讲得十分详细，如果有兴趣，大家可以参阅有关论著。

受持居士五戒的机会并非俯拾可得，如果有这样的机会，大家还是应当珍惜。现在普遍存在着自称已经皈依，却没有受持皈依戒；自称是居士，却没有受持居士戒的现象，这是很可惜的。如果没有受持任何戒律，就算不上是佛教徒。

因为，所谓的四众弟子，包括比丘、比丘尼、居士（优婆塞）和女居士（优婆夷）。只有在皈依的基础上，受持相应的戒律，才能成为这四种人。如果不具备任何一条戒体，就不能自称为佛教徒。所以，受戒是十分重要的，大家一定要加以重视。

如何受戒呢？沙弥戒与比丘戒是无法对其中的戒条进行选择的，除非不受戒，否则就必须受持全戒。也就是说，如果要受比丘戒，就必须受持所有的二百五十三条戒，其他的比丘尼戒、沙弥戒与沙弥尼戒也是一样。

但居士戒却并非如此，它与菩萨戒一样，都可以根据自己的情况进行选择。因此，在受居士戒之前，就可以先对各个戒条的要求详细地了解一番，然后根据自己的情况进行选择，能受持几条就受持几条。

但在这一点上，也有不同教派的观点，这里所说的不同教派，并不是指藏传佛教内部的不同教派，而是指一切有部与经部的观点。

一切有部认为：受戒的时候，必须将五条戒全部受完，否则就只能成为普通的行善，而不能成其为戒体。但在持戒的时候，就可以进行挑选，能持几条戒就持几条戒。

但经部却对此观点不以为然，他们认为：如果受戒的时候已经将五条戒全部受完，而在持戒的时候却并没有全部守持，就应当属于犯戒。

所有的大乘宗派都不承认一切有部的观点，而认为经部的观点是有道理的，所以，我们也应当按照经部的规定去作。也就是说，在受居士戒之前，就应当根据自己的情况进行抉择，能守持多少条就受持多少条。

但有一点需要注意的是，酒戒是别无选择的。如果不受持酒戒，其他的戒就不能成为完整的戒。戒除杀盗淫妄，都必须建立在戒酒的基础之上，如果不能戒除饮酒，其他的恶业都有可能因此而引发，所以不能成为完整的戒体。

但是，也有一种人嗜酒如命，即使遭遇命难，也无法做到不饮酒，那么这种人也可以受持其他杀盗淫妄戒中的部分或者全部戒条，但却不能称之为戒律。不过，发誓断除这些恶业仍然具有很大功德，所以，即便在名称上有所区别，在别无选择的情况下，我们还是应当尽力受持其他的戒。

酒戒之外的其他四条戒虽然好像没有选择的先后规定，想受持其中的任何几条戒都可以，但最好能受持不杀生的戒律。首先，因为杀生的恶业最为严重；其次，作为一个佛教徒，我们也不应该残酷无情地杀害生命；另外，在经书当中也说过，不杀生戒是所有戒律中最重要的一条戒。

受持一条戒的居士称为一戒居士；受持两条戒的居士称为二戒居士；受持三条戒的居士称为多戒居士；受持四条戒的居士，名称上也称为多戒居士；受持五条戒的居士，就是圆满居士。受持的戒条越多，资粮积累得越快，断除罪业的力量也越强。比如说，虽然受持三条戒与受持四条戒都称为多戒居士，但实际的意义却有着天壤之别。因此，受戒肯定是多多益善，我们应当尽可能地多受一些戒条。

受持戒体的程序是：首先，在正式受戒之前，应当发菩提心，至少也必须要有出离心；其次，在受戒的同时，也必须受皈依戒，因为所有的戒律，都必须建立在皈依戒的基础上；第三个程序，才是正式受戒。

有人也许会怀疑：在我们念诵了三遍仪轨之后，善知识就会告诉我们已经得戒，但我们所得到的戒体究竟是什么？在哪里呢？

一切有部认为：我们所受的戒体，是一种称为“无表色”的物质，这种物质，就像防洪水的堤坝一样。这种说法是不正确的，真正的戒体，就是发誓从现在起直至离开人世为止（尽形寿），绝不违背自己所受戒条的决心。但仅仅有决心，还不能成其为戒体，只有在自己有了决心，并参加了受戒仪式之后，才能具备戒体。

如果有朝一日自己舍弃了当初的决心，并作出犯戒的行为，原有的戒体就不复存在了。由此可见，是否具备戒体并不神秘，只需抚躬返视，观察一下自己的相续便心知肚明。

二、居士五戒的具体规定

（一）不饮酒

什么叫做不饮酒呢？关于酒的概念，在经书中讲过很多，包括谷酒、酒粉、能醉、放逸之物等等。这些都是释迦佛在世的时候，也即两千多年前，世人所享用的酒类。其中的谷酒，也就是至今尚存的、用粮食酿制的酒类；所谓“酒粉”，是指带有酒精成分的粉末，用其泡水便可成为酒；所谓“能醉”，是指该酒必须具有使人喝醉的能力，如果无论怎样喝，也不会喝醉，就算不上是酒；所谓“放逸之物”，也就是指能醉，因为在醉了以后，就会放逸、懒惰、不精进、丧失意志，所以称为放逸之物。无论如何，只要有酒味，能使人喝醉，则不管是白色、红色、还是其他颜色，都称为酒。

饮酒的概念，就是要一口口地咽下去。经书规定，只要吞下了超过一滴的酒，就算犯戒。如果是外用，虽然通过毛孔也可以让酒类进入身体，但却不属于饮酒。甚至在口腔需要消毒时，用酒类漱口，然后吐出的行为，也不算犯酒戒。

有些食品以及药物里面也含有酒的成分，如果在食用或者服用的时候，发现有酒的味道，就应当用其他的食品和药物代替。如果在这些食品以及药物中，酒的味道并不明显，则即使食用或者服用也不算是违犯酒戒。

另外，如果将一公斤的酒熬到只剩下半公斤，在原有的酒味以及醉人的能力已经彻底消失以后，用来泡药服用以治疗疾病，就不算是犯戒。

另外一种情况我们以前也讲过，就是在灌顶或者会供的时候，也不能直接喝酒。在密宗会供的时候，食物一般是用右手来接，而液体状态的饮料一般是用左手来接。在接受酒类的时候，只需用左手的无名指沾在酒里，然后涂在嘴唇上，就既表示已经接受誓言物，同时也没有违犯酒戒。

目前在包括藏地在内的某些地方，偶尔会出现一些不容忽视的现象，很多人可能也曾经遇到过。有些所谓的成就者，将“加持香烟”、“加持酒”等所谓的“甘露”，散发给盲目无知、不明真相的居士，并告诉对方只要抽这些烟，喝这些酒，就“可以治病”甚至“打通中脉”。 居士当中有一些人也自欺欺人地帮助这些人进行煽动、鼓吹，很多没有听过正规佛法，没有受过系统教育的居士一听到这些宣传，就难辨是非、信以为真。也许在喝了这些酒、抽了这些烟之后，暂时可以减少一些病痛，但究竟是好是坏，谁也说不清楚。一些魔障与世间的小鬼神也有这样的雕虫小技。但这种以讹传讹，公然违背佛陀教言的行为，是会令很多人对佛教产生误解并继而大失所望的。

我们不能否认有些成就者可以将烟酒变为甘露的说法，我们也不去评论谁有成就，谁没有成就，谁有能力将酒变成甘露等等，虽然这些情况也不能排除，也是有可能的，但是，在佛教群体里，没有比释迦牟尼佛更具权威的人物，佛陀在很早以前就规定，只有佛才有制定与修改戒律的资格，除了佛陀以外，包括僧众都没有资格修改戒律。因此，我们的所有行为，都必须以释迦牟尼佛的教法为原则，全盘地按照佛陀的要求去做，任何人都不得违越。

在末法时代，即使是佛教徒，也很难严格遵守教规，而有可能会犯错误，并作出杀生、偷盗等等的恶行，这是情有可原的，但这不是佛教的过错，而是个人的问题。 如果自己做不到，就要有自知之明，就要勇于承认自己的错误，并引咎自责：因为我有贪嗔痴的烦恼，所以达不到佛陀的要求，这是多么地令人惭愧啊！而不能颠倒是非、混淆黑白，将自己违背教规的行为，堂而皇之地说成是藏传佛教的特点，让别人产生这是正统佛法，是佛陀要求的错觉，并使别人因此而对佛法生起邪见。

现在就有这些问题，人们往往在还没有搞清事情的来龙去脉之际，便将佛教圈内个别人的行为与佛教混为一谈。如果某位藏传佛教的教徒行为好，就说藏传佛教好；如果某位藏传佛教的教徒行为不妥当，就说藏传佛教不好。实际上，个人的行为与整个团体是毫无瓜葛的，谁的行为出了问题，就是谁的问题，这既不是藏传佛教的问题，也不是禅宗、净土宗等任何一个宗派的问题。

众所周知，世间团体的某个人犯了错误，其他人也只能指责这个人是败类，或者要求团体内部给此人予以处分，但谁也不能将某个具体的人所犯的错误强加给整个团体。

佛教团体也是一样，确定是否为佛教的问题，就需要去翻阅佛教的经典，如果佛经中有让人去做坏事的说法，就是佛教的问题，而不是个人的问题，如果有人按照佛陀的指令去作了错事，就应当归咎于佛教。但是，如果有人胆敢超越戒规界线，违背佛陀言教，那就是他个人的问题，大家应当将这两点划分清楚。如果能将此二者分得泾渭分明，就不可能对整个佛教产生误会。

同样，在看待现在经常出现的打着藏传佛教旗号，或者假冒活佛之名进行骗钱、骗财等问题方面也是这样，如果在藏传佛教的经典中有这样的规定，就是莲花生大师等前辈上师的毛病；如果他们不但没有这样要求，而且反复强调要严格遵循佛陀教言，不能作出有辱佛法的事情，我们又怎能将罪责推给藏传佛教呢？

只有佛陀在即将示现圆寂之际，曾经制定的一个言简意赅的简略戒规，其中对戒律的界线留了稍许的余地：就是在不违背原则的基础上，允许戒律随着时代的变迁、区域的不同而因地制宜。在以后因各地的风俗习惯而无法完全依照戒规执行的时候，也可以在不违背大原则的前提下适当地入乡随俗。除此之外，谁也没有权力对戒律进行根本性的更改。

但其他宗教却并非如此。在古代的西方，因为教皇与国王之间往往是瓜葛相连的，为了政治背景的需要，为了加大统治的力度，就进行过宗教改革，也使宗教的内涵发生了转变。比如说，在早期的《圣经》旧约中，是有前世今生提法的，但教皇与罗马帝王出于某种目的，就取消了这一说法，在后来的《新约》中，就不再承认前世今生的存在。

言归正传，虽然我们在介绍酒戒的时候列举了这些问题，但不仅仅是酒戒，包括所有的戒条，我们都应当按照佛陀的规定，如理如法地进行取舍。

曾经有人问我，为了工作、为了应酬等等，是否可以喝酒，在此明确地告诉大家，无论为了什么，都不能破例。凡是喝了酒，就必然犯酒戒，这没有回旋的余地。

（二）不杀生

居士五戒中的不杀生，与十不善中的不杀生是不相同的。十不善中的不杀生，是指不杀害所有的生命，而居士五戒中的不杀生，是指不杀害特定的生命，也就是指人类。

也许有人会提出疑问：既然戒律只要求不杀人，是否就表示允许杀害其他生命呢？决不可能！

十不善是不需要由谁来制定的，本体、自体的不善（自性罪），是在任何时间、任何条件、任何环境下，都不可能对包括佛陀在内的任何人有所开许的。一旦有人违反，而去杀害了其他生命，就必然会承受堕入地狱的果报。但不杀生戒的对境，就只是特指人。在守戒的时候，就必须遵守不杀人的戒条。虽然杀害其他生命从根本上来讲不会违犯居士戒，但也会违犯居士戒的支分或者类似的戒条。

放生的时候偶尔也可以看到，在放生念经之际，有的居士一旦被蚊虫叮咬，就会在不经意间，随手“啪”的一下就结束了蚊虫的生命。虽然这不一定是故意杀生，但因为有了很长时间的串习，所以一不注意，就会有这种动作。在此再一次重申，无论对境是动物还是人，杀生的罪业都是十分严重的，我们不应该因为戒律没有规定，就随意地去杀害其他生命。

以前也讲过，违犯每一种戒条，都需要具备四个条件：第一个为对境；第二个为思想或者精神；第三个为行为或者行动；第四个为究竟或者结果。这四个条件是确定是否犯戒的分水岭，如果所有条件都完全具备，就会彻底犯戒。下面一一就不杀生戒的详细界线进行阐述：

1、对境

杀生的对境，就是指人。人可以分为两种：第一为成人，这里所说的成人，是指已经出生的人，包括从呱呱坠地到撒手归西之间的所有人；第二种为胎儿，就是指尚未出生的人。

从戒律对生命的定义来讲，并没有住胎一周、两周、一个月、两个月的分别，在精卵和合的那一刹那，就是生命的开始。从该瞬间直至新生儿出世，这一阶段的生命就叫做胎儿。因此，作为不想生育的夫妇，就必须采取有效的避孕措施，并力争做到万无一失。因为，如果故意堕胎，就属于犯戒。

2、思想

思想分观念和动机两方面：

所谓观念，是指认定对境。如果观念已经错乱，则不犯根本戒。比如说，如果想杀死张三，而实际上却杀死了李四，即使具备了其他的所有条件，就事实而言，是实实在在地杀了一个人，但也不算犯根本戒。因为当事人的观念已经发生了错乱，并没有超越这条界线，所以不算彻底的犯戒；

所谓动机，是指要有杀人的动机。如果没有杀人的动机，只是想吓唬对方一下，但对方却因为惊吓过度而死亡；或者只是想打对方一顿，却不小心失手将对方打死。这种意外的过失杀人，也不算彻底的犯戒，在忏悔之后就可以恢复。

如果是现役军人，在因战争爆发而必须上前线打仗的情况下，只要事先发愿：无论遇到什么危险，自己也决不杀害对方，则即使因枪炮走火而杀了人，也不会犯根本戒。

3、行动

小乘的别解脱戒非常重视外在的行为，犯杀生戒的判定标准之一，就是必须具备为了杀死对方而枪击、殴打、令对方服药或者其他导致对方死亡的行为。如果只是在内心计划、谋算，却没有付诸行动，就不会犯戒。菩萨戒与密乘戒在这一点上的要求往往要严格得多，在仅仅具备内心打算、念头的情况下，也时常会犯戒。

4、结果

对境死亡也是区分是否犯戒的标准之一。

在确定对境是人，没有认错对象，具备杀人动机以及开枪等等的杀人行为，却没有最终将对方杀死，而只是使对方受了伤的情况下，就不算是犯根本戒。

只有同时具备了以上四个条件，才是彻彻底底地犯戒。在了知了这些细微界线之后，就既可以善加取舍、防患未然，也可以在作出某些行为之后，根据以上标准来判定自己是否彻底犯戒，以便有针对性地采取补救措施。

（三）偷盗

1、对境

偷盗的对境有三个条件：

首先，必须是包括食物在内的所有财产。有人认为食物与饮料不包括在内，但这种说法是没有根据的。有人对此反驳道：如果食物不是偷盗的对境，那么在某个国家或者地区遭遇饥馑的时候，是否就可以随意地去偷盗急需的食物呢？这种说法既没有教证的依据，从逻辑上来说也站不住脚。因此，凡是财产，都是犯戒的对境；

第二，就是所盗财产必须属于没有产权纠纷的合法主人，财产主人与当事人在所盗财产的权益上也没有任何经济上的纠葛。

如果失主认为所丢失的财产不可能再找回，便放弃了寻找的念头，而从心里舍弃了该丢失物，在这种情况下，即使他人在之后偷取了该物，但因为当事人所偷取的是无主物的缘故，所以不算是犯戒。

经书中也讲过，在释迦佛住世时的古印度，有的人是以浆洗衣服为生的，如果风将洗衣人晒在外面的衣服吹走了，洗衣人也产生了“这些衣服已经不可能失而复得，我只有自己赔偿衣服”的念头，如果有人在此之后去偷这些衣服，就不算是犯戒。

但这只是戒律上的一种界定而已，在窃取财物的时候，除了有神通的人之外，又有谁能知道什么东西是主人已经放弃了的呢？所以，我们也不能胆大妄为地去钻戒律的空子。

但是，荒凉无人之地的森林、矿产，却并不是无主物，而是属于国家的财产。因此，我们就不能无视法律而随意地去山上砍柴、伐木，或者私自开采矿藏；

第三，就是所盗窃的财物必须具有一定的价值。这种价值，是用纯银的价值来衡量的。以目前的纯银价值来计算，就是人民币两元钱左右。如果价值达到了两元，则具备了对境的条件之一。

偷税漏税也算是偷盗，当然，这里所指的偷税漏税，是指故意偷缴、漏缴价值足够的合法税金，如果是某些机关巧立名目的非法摊派等等，则不属于此范畴。

另外，在乘坐飞机、火车等的时候，如果在运输单位没有同意的前提下，故意不补超重行李费，或者船票、车费等等，都算是犯戒。

在作买卖时，也只能正大光明地赚取合理合法的利润。如果有欺骗的成分，比如说，明明进货成本为五元，却向买主说是十元，则其中五元的差价就不是正当的利润，而是骗来的。如果所骗金额超过了规定价值，也算是犯戒。

2、思想

首先是观念不能错乱。如果准备偷盗的物品与实际偷到的物品不一致，也不会犯根本戒。虽然不会犯根本戒，却不能认为没有过失，因为无论如何这也是偷盗的行为。

偷盗动机是违犯盗戒最重要的条件，如果没有盗心，则不会犯戒。

另外，如果不是为了自己的生活，而是为了供养三宝、帮助乞丐，或者是为了孝顺与自己没有经济关系的父母，也不会犯根本戒。

3、行动

巧取豪夺、明抢暗偷，以及利用各种各样的手段非法地骗取他人财物，都属于盗窃的行为。

另外，在借回他人财物之后，利用债主已经忘记的时机，而故意不归还，有人以为这样就没有行动，所以不算是犯戒。其实，虽然没有表面的行动，但该做的不做也算是一种行动，所以也会犯戒。

还有，在借回他人财物以后，如果故意拖欠，而不按时归还，在拖欠期间致使该物因损坏而价值降低，则也有可能犯戒，因为通过这种行为，而有可能会使主人损失超过两元以上价值的财产。

4、结果

虽然戒律中有许多细微的划分方式，但最根本的界线，就是是否具备所盗窃的物品已经彻底地属于自己的想法。

在已经据为己有的念头尚未产生之前，还不算是彻底犯戒。如果在此期间被人发现，则因为尚未违越这一界线的缘故，所以没有犯根本戒。

因此，除了经济条件比较好、信心很大、在因果取舍方面非常谨慎的人以外，我们一般会建议年轻人在受盗戒之前要慎重考虑。其实，这只是因为盗戒的规定比较细微而已，如果在了知细微界限之后，守持盗戒也不是很难，希望大家也不要知难而退。

（四）妄语

1、对境

所谓妄语是指：第一，说妄语的对方必须是会说话、能懂事的人；第二，所说的妄语是指特定的妄语，而不是指所有的妄语。

所谓特定的妄语，就是谎称自己具备在欲界之内，也就是我们所生活的地球之内的普通人所不可能具备的，类似于自己可以看到天堂、地狱、前世、未来等等的功能，以及神通之类的超凡功德。一般日常生活中的妄语，不在犯戒界线之内，因此，妄语戒是比较容易守持的。当然，如果将日常生活中的妄语也纳入持戒的范畴，妄语戒就很难守持了。

2、思想

观念不错乱：是与其他戒条的规定一样，比如说，如果想说自己可以看到未来，却说成了可以看到前世，心中所想与口中所说不一致，就不算是犯根本戒。

动机：要有故意骗人的动机，犯戒必须是故意而为，如果是有口无心，而不是有意去说，就不算是犯戒。

3、行为

必须要用自己的声音去说。通过电话来传递信息，也属于犯戒的行为之一。

4、结果

必须对方能听见并懂得其内在含义。除此之外，通过一些手势或文字来表现、展示自己，则不属于犯戒。

具体的细节不需要一个一个仔细地讲，你们只需依此类推即可。

（五）邪淫

一般说来，邪淫包含非行境、非处、非境、非时、非量以及非法的行淫等等。

所谓的非行境是指：与受种族、主人、国王保护的对象以及非法的对境，包括他人的性伴侣、自己的父母、兄弟姊妹、七代以内的亲属、僧尼、别人已经支付了钱财的人以及未成年的少男少女作不净行；

所谓的非处是指：在除了密处之外的口腔、肛门等非行淫处作不净行；

所谓的非境是指：在父母、老师、上师以及僧众等附近，三宝所依存在的佛塔、佛像、经书前（包括在佩戴系解脱、佛像、加持品等的情况下），于对方有害的地方（如凹凸不平的地面等等）、有光线的地方以及人群聚集的地方作不净行；

所谓的非时是指：在白天、受持斋戒日、哺乳期、妊娠期、月经期间、生患不能作不净行的疾病期间、产妇尚未完全康复期间以及伤心忧愁之时作不净行；

所谓的非量是指：在一夜之内作超过五次以上的不净行；

所谓的非法是指：通过殴打等强迫手段所作的不净行。

只要符合以上六种情形中的任何一种，并且具备对境、思想、行为以及结果四个条件，就会犯邪淫戒。另外，手淫以及同性之间的非梵行，也属于邪淫的范畴。

当然，这里所说的邪淫，是针对在家人而言的，如果是出家人，则其内涵又有所不同，因为出家人必须从根本上断除不净行。

在现代社会，由于世人观念的逐步开放，在邪淫方面的问题也越来越严重，从政界要人到平民百姓，从大亨富贾到电影明星，各个阶层的人都卷入了性丑闻的风波，无以数计的家庭都遭到了婚外恋的沉重打击，即使处于热恋期的情侣，也是互相猜忌、貌合神离……

虽然在佛陀住世之时，并没有如此猖獗的、涉及家庭伦理道德方面的社会问题，但佛陀却以其远见卓识预知到了这一点，并为在家佛教徒制定了这一戒规。这一戒规的制定，使很多重视因果、渴求解脱的佛教徒避免了因此而造成的家庭破碎、妻离子散。

因此，作为佛教徒，为了防止家庭问题的出现，为了树立佛教徒的良好形象，为了缓解日益突出的社会矛盾，为了自他的暂时安乐与究竟解脱，最好能克服一切困难而受持此戒。

三、结语

杀盗淫妄四条根本戒，加上护持四条根本戒的酒戒，就是所谓的居士五戒。作为一个佛教徒，如果能严格遵守这五条戒，就是一个比较好的持戒人。如果能在此基础上进一步修行，就算得上是一个标准的修行人。

现在有些居士时常被是否出家的问题所困扰，其实，虽然出家比在家具有不可比拟的功德，从各方面来说都比较好，但出家毕竟是一个牵涉面很多、需要付出极大勇气的长远打算，要付诸实施也有一定难度。如果暂时因为种种原因而不能出家，就尽量在前面所说的四条或者五条根本戒的基础上，发菩提心，并持之以恒地精进修行，力争使自己成为一名不折不扣的修行人，这在末法时期也是十分难能可贵的。

在古往今来的在家人，特别是藏地的在家人中，也涌现过很多超群出众的成就者。我们也亲眼见过一些并不具备超常智慧，在平时也没有守持很多戒律、修持太多禅定，只是因为值遇了一位伟大的上师，适当地修持了无上大圆满的人，在临终之时，却出人意料地显示出有异于常人的非凡表现。这种情形，就像释迦佛在世时，每天会有数不胜数的人获得不同层次的成就一样。在如今的藏地，修行人获得成就的标志、现象也比比皆是，大家已经司空见惯、不以为异了。这就是藏密，特别是大圆满的功德。

关于五条戒的概念，已经简单地为大家作了介绍。现在请各位反省一下，首先，自己所受的戒体到底属于哪一个层次，是否需要重新发心；其次，从受戒到现在，自己是否作过犯戒的行为，如果犯过戒，则即使依照小乘自己的观点，也可以重新受持，并且没有受戒次数的限制。在发现自己犯戒以后，就立即忏悔，忏悔之后，再重新受戒。

当然，还有一些细微的界定是否犯戒的方法没有作介绍，我们也不必了解太多。也许有些人在了解到一些细枝末节之后，便以为戒律有隙可乘，从而作出损人利己却又不犯根本戒的恶行来。若是这样，我们今天的开示，也就在无意间起了助纣为虐之效。

在此必须提醒诸位，我们此处所说的，只是不犯根本戒的尺度，但因果却是丝毫不爽的，如果以自私心而作出任何恶行，都必将会受到业力的制裁。作为一名佛教徒，我们应该时刻检点自己的行为，勿以恶小而为之，勿以善小而不为，使自己的一言一行逐步趋于完善。

The Muni taught that faith, morality, untainted learning, generosity, shame, abashment, and wisdom are the seven riches. View other riches as secondary and meaningless. 

-- Nāgārjuna

Law of Impermanence

by Thich Thanh Tu

Buddha had always reminded his audience that things are impermanent, including life. Everything is forever changing. He insisted that his followers should observe and meditate on those in order to recognise them as a first-hand experience.

Let us try some observations. From the human to the material world, there is nothing that does not change. In the human body, cells split, grow and die incessantly. Through the processes, the cells transform an egg and a sperm into a cute baby; a baby into a youthful teenager; a teenager into a loving, beautiful young woman; a young woman into a delicate wife and an adorable mother; and then, all traits of the beauty of an energetic life eventually fade away and are replaced by a frail, unpleasant silhouette waiting for disintegration. How pitiful and ephemeral human life is! Even in the United States where the advancement of medicine and technology can prolong life to over a hundred years, people cannot stay strong and free from illness. All elderly people are dying to pass away from their unproductive years. This Law of Impermanence, thus, applies to all beings. No one can escape it. Because it is an eternal truth.

Or take a look at a brand new car. No matter how much care you put into it, after three to five years the car shows signs of wear and tear. Finally, it will be winding into a wreckage.

And look at any relationship. None of them will last forever. As time passes, neighbours move out, friendships disappear, and even kinship loosens, not to mention marital loves.

We are suffering because we do not understand the law, nor do we acknowledge it. We wish to stay young forever, avoiding sickness and death. We lament our health when sick, and are terrified when death shows up at our doorstep.

Or we want to be always rich, to experience a comfortable life or satisfaction, to have a wonderful family with a handsome or beautiful spouse and smart children. We are afraid of adversity and of any changes.

Therefore, some of us come to the Buddha, unfortunately, not for the truth in his teachings, but because of wrong thoughts that we can pray to the Buddha for whatever we want. No wonder people become increasingly greedy and miserable, despite the fact that they go to the temple very often.

Should we understand and recognise the Law of Impermanence, we could change our perspective toward life. We would admit life as it is, no matter what kind of change or adversity we encounter. That is the teaching of Buddha. We would be brave and wise in any circumstance, and more sympathetic to others. Never again would we cry when facing a mishap, an illness, or even death. And that is the appropriate view, from which Zen Master Van Hanh in the Lý dynasty put into verse, regarding life and human conditions:

The human body, like lightning, appears and departs,

As trees grow in Spring and droop in Fall.

Despite its growth or ruin, we should be not alarmed,

Considered dewdrops on tips of grass as they are all.

However, there are critics who interpret Buddhist viewpoint to be discouraging, or even fatalistic. If things are always changing and human lives are predetermined to suffer and die, why do we bother to maintain a constructive and decent life? Not only does this interpretation misconstrue the Teaching; it represents a shallow thought.

With an earnest observation, it is true that life is forever changing? But facing a truth, one can react either negatively or positively, depending on his or her point of view. The Buddhist teaching, in reality, broadcasts a positive viewpoint. The aforementioned verse has proved it. Life is as short as lightning, which appears and departs in a blink, or as trees that grow in the Spring and droop in the Fall. Nothing remains unchanged. Despite many changes, an enlightened would recognise them as they are, considering them as dewdrops on tips of grass.

(A dewdrop is so beautiful, especially under the early morning sun. But it won't last long. And certainly, nobody is going to cry when a dewdrop liquefies; because that is the way it is).

Moreover, Prince Siddhartha became Buddha only because of his positive outlook. After witnessing the pain and bitterness of his destitute, sick, and dying people through his rare outing trips, he took a solemn promise to search for a Way capable of erasing all human suffering. In other words, he wished to bring happiness to all humans in this painful world.

In order to realise his vows, he bravely renounced his life of luxury and prestige and went into the wilderness for an ascetic life. Later on, after attaining the Way, the Buddha proclaimed that to successfully follow his path, one should arm oneself with some degrees of intelligence, compassion, and courage.

While mindfulness of teachings learnt is meritorious, mindfulness of our teachers is also meritorious.

-- Shilashanti

必须看破红尘才能学佛吗？

圣严法师

必须看破红尘才能学佛吗？这是一个似是而非的问题。“红尘”二字并不是佛学的名词，实出于中国文学的辞汇。它的意思是形容飞扬的尘埃，或是繁华的生活景象。

西汉班固的《西都赋》有“阗城溢郭，旁流百尘，红尘四合，烟云相连”，这是形容西都长安人多、事多、钱多，豪华热闹。卢照邻诗《长安古意》有“弱柳青槐拂地垂，佳期红尘暗天起”，宋朝程颢《秋月》诗中有“隔断红尘三十里，白云红叶两悠悠”，曹雪芹《红楼梦》第一回也说“有城回阊门，最是红尘中，一二等富贵风流之地”，可见红尘二字都是指世俗的、官场的、富贵人间的繁华景象。

“看破红尘”这句话亦非佛家所用，而是中国古来的文学家受到道家自然无为的影响，以及后来隐遁之士厌倦官场虚幻的富贵生涯、向往山林的田园生活，而经常使用的辞汇。所以，看破红尘就是从烟云似地繁华生活，隐退到自由、简朴、自然的林野或山野生活环境中。

佛教在中国常常受到误会，一般人常把逃避现实、隐遁于山林的风气和现象归之于佛教的信仰以及学佛的结果。其实佛法中不讲红尘，也没有讲看破红尘，只有讲到与眼、耳、鼻、舌、身、意六根相对的色、声、香、味、触、法等六尘。六尘是外境，六根是内境，必须加上眼、耳、鼻、舌、身、意的六识，才能产生身心现象。

心为外境所转，也就是被六尘所动，就会以六根造作善恶、好坏等的行为，佛法称此为造业。其可以造恶业，也可以造善业：造恶业下堕地狱、饿鬼、畜牲的三恶道；造善业则还生为人，或生天界，享受人天的福报。但是不论下堕或上升，都是在世间的轮回生死苦海之中。

欲解脱，则必须认识六尘是虚幻的、不实的、多变的，《金刚经》把它形容为如梦、如幻、如泡、如影。能够彻悟六尘世界的虚幻不实，当下就是解脱自在。若身心处于六尘世间，而不为六尘世间所困扰、诱惑，就不会起烦恼，称为解脱之人。

可见，佛法所谓的六尘是指身心所处的环境。繁华的富贵生涯固然是属于六尘，隐退的自然生涯也没有离开六尘，因此禅宗有言“大隐隐于市廛，小隐隐于山林”，也就是说，心有所执，身有所系，不管生活在什么环境都不自在。山野的狂风、暴雨、恶兽、猛禽、毒虫，或所谓穷山、恶水、泼妇、刁民，都会引起你的烦恼；如果心无挂碍，处于皇宫、华厦和居于洞窟、茅舍是一样的，何必要去分别。

通常都说看破红尘就是落发为僧，那可能是指仕途失意、事业失败、婚姻离散、家庭破碎，已经没有东山再起的信心和勇气，在穷途末路、心灰意冷之余，就到佛门中找一条苟安偷生之路，这景象是非常消极、悲观甚至悲惨的！佛门中的确有这种人，但这绝对不是进入佛门学佛者的通途和正途。

Others are my main concern. When I notice something of mine, I steal it and give it to others.

-- Shantideva

A Wreath Of Blue Lotuses
Incidents From The Pali Canon (Part 2)

by Sangharakshita

This, then, is the episode with which we are concerned. This is our wreath of blue lotus. Clearly, it provides us with a good deal of material for reflection. I am going to concentrate on just one important part: the eight important rules. Why did they take the particular form that they did? And what are we to make of Mahaprajapati's response to them?

Before looking at the rules, however, we must briefly examine Mahaprajapati's behaviour after the Buddha's initial refusal. As we have seen, she gets her hair cut off, dons the saffron robes, and sets off for Vaisali with a number of Shakyan women. Finally, she stands outside the porch of the Hall of the Peaked Gable. In doing all this, she seems to be trying to force the Buddha's hand. We might even say that she is trying to present the Buddha with a fait accompli. After all, she has left home, shaved her head, and donned the saffron robes. She is in effect now a nun, so the Buddha might as well accept the situation, might as well permit her to do what she has in fact already done.

Now the fait accompli is a very interesting phenomenon. Essentially, a fait accompli consists in creating a situation in which the other person is, in effect, deprived of their power of choice or decision. I say in effect because they are not literally deprived of it; nevertheless, a situation is created in which they can exercise that power only at the cost of a great deal of trouble and even a great deal of unpleasantness. The fait accompli involves an element of what we may describe as emotional blackmail and is thus a form of coercion. This of course means that it is a form of violence, and is hence completely out of place in the spiritual life. If you present someone with a fait accompli you are not treating them as an individual. But this is what Mahaprajapati did: she tried to force the Buddha's hand. Her desire to Go Forth was no doubt sincere but, in this connection, she did not treat the Buddha with very much respect. 

We are also told that she stood outside the porch ‘sad, sorrowful, weeping and wailing’. One can perhaps understand her being sad and sorrowful, but what about the weeping and wailing? It would seem that she was trying to get her way in a rather childish fashion. We can contrast this with Ananda's attitude. Ananda argued with the Buddha. He prepared his ground and gave reasons as to why women should be permitted to Go Forth-with the result that the Buddha was unable to resist his request; he was unable to resist reason, unable to resist argument.

This part of the episode is surely of some significance. The fait accompli in fact failed – as it always does in the long run. Emotional blackmail fails, attempted coercion fails. On the other hand, reason suffused with sympathy succeeds. Mahaprajapati herself failed to gain her point, but Ananda gained it for her.

 

It is now time that we moved on to the eight important rules themselves. Why did they take the particular form they did? Perhaps the first thing that strikes us about them is that they are quite severe, even quite harsh. We cannot quite help feeling that the Buddha is perhaps being rather unfair towards Mahaprajapati – though he no doubt knew her better than we do. Indeed, the Buddha seems to be being quite unjust to women in general.

The eight important rules would certainly make the blood of a modern feminist boil with rage, and they might even make some men a little uneasy. Let's go into the matter a little. 

If we look at these rules, it is rather obvious that their main function is to subordinate the order of nuns to the order of monks, to make the bhikkhunis completely dependent on the bhikkhus. The bhikkhunis, the nuns, are to be kept in a state of perpetual pupilage. What could have been the reason for this?

One scholar has suggested that Mahaprajapati's request created an ‘organisational problem’ for the Buddha (it seems that even the Buddha had organisational problems!). By this time the order of monks had been in existence for about twenty years. Organisationally speaking, the Buddha was faced with three alternatives. He could admit women to the existing order of monks, thus creating a single unified order, he could create an entirely separate and independent order for women, or he could subordinate the order of nuns to the order of monks.

The first of these options was clearly out of the question. Both monks and nuns were expected to lead lives of celibacy and this would presumably have been rather difficult if they were living together as members of a single unified order. The second alternative was out of the question too. The Buddha could hardly be the head of two quite separate, independent, orders. In any case, he was – externally at least – a man, and a man could hardly be the head of an order of nuns. If it was really to be separate and independent, that order of nuns would have to be headed by a woman. That left only the third alternative, that of subordinating the order of nuns to the order of monks. This, according to the scholar, is the alternative that the Buddha adopted.

This explanation is certainly of interest. There may even be some truth in it. But it does not really sufficient to explain the specific form in which the eight important rules were presented. Something more than organisational convenience seems to have been involved. Perhaps it would help if we tried to understand what it was that the rules were intended to prevent. To do this, however, we have to look at rules in general.

If we look at the Vinaya Pitaka or The Book of the Discipline, we find that it contains many rules, of many different kinds. There are rules for monks, and rules for nuns. According to the Theravada tradition, there are, altogether, 227 rules for monks, and 311 rules for nuns. How did these rules come to be laid down? It is certain that the Buddha did not draw them all up in advance. He did not sit down under his Bodhi tree and think, ‘What sort of Sangha would I like to have? And what sort of rules should it observe? How should it be constituted?’

The Buddha laid down rules in response to unskillful behaviour on the part of a member, or members, of the Sangha. So long as there was no unskillful behaviour there were no rules; the Buddha was not interested in laying down rules for their own sake. He was interested simply in the moral and spiritual development of the individual and laid down rules only when ‘forced’ to do so.

These eight important rules, however, were laid down in advance of any offence actually committed by Mahaprajapati. But the same principle does perhaps apply. The effect of these rules is to subordinate the order of nuns to the order of monks. It is to make the bhikkhunis completely dependent, organisationally speaking, on the bhikkhus. So what kind of unskillful behaviour are the eight rules meant to prevent? To what kind of possible offences do they refer? Clearly, they are meant to prevent the nuns from claiming equality with, or superiority over, monks. That is to say, they are meant to prevent women from claiming equality with, or superiority over, men. In other words, we could say that they are meant to prevent an eruption of feminism into the order. 

To say this does not mean that the Buddha did not believe in equal rights for women in the ordinary social sense. It does not mean that he did not believe that a woman could be spiritually superior to a man. After all, he had told Ananda quite categorically that women were capable of attaining the fruits of Stream Entry and so on, and, presumably, a woman who was a Stream Entrant was spiritually superior to a man who was still a worldling. So what the Buddha wanted to do, it seems, was to prevent women from Going Forth for the wrong reasons, that is, for social rather than for purely spiritual reasons.

We seem to have lost the sense that we can freely and happily extend ourselves for others. In modelling our social institutions on business principles, we have become very disconnected from our own noble heart.

--17th Karmapa, Ogyen Trinley Dorje

法衣与传衣

文｜慎言

法衣和传衣是佛教专用法服。法衣与传衣有许多共同之处，但在具体含义上有一些微细的区别。其中，传衣不仅表示法衣，而且还表示传付法衣的付法方式。现分述如下：

法衣

法衣又称为法服、僧服、僧衣，即僧尼穿著之服。之所以将僧人法服称为法衣，即指这些法服为如法衣、应法衣之意。如《祖庭事苑》云：“法衣者，如法之衣也。”《释氏要览》上云：“西天出家者衣，律有制度。应法而作，故曰法衣。”六物图亦云：“或名袈裟，或名道服，或名出世服，或名法衣。”《释门章服仪》亦云：“或经云法衣者，谓怀道者服之，名法衣也。”《应法记》云：“此就所学法立号。指经云者，如《杂含》云：‘修四无量，服三法衣。’”

佛陀住世之时，规定比丘的法衣有僧伽梨、郁多罗僧、安陀会等三衣，比丘尼除上述三衣外，另加僧只支、厥修罗，则有五衣。《释氏要览》云：“盖法衣有三也：（一）僧伽梨，即大衣也。（二）郁多罗僧，即七条也。（三）安陀会，即五条也。此是三衣也，若呼七条、偏衫、裙为三衣者，误之也。”佛制的这些三衣、五衣等法服，通称为法衣。

三衣之中的僧伽梨，又称大衣、重衣、杂碎衣、高胜衣、入王宫聚落衣等，乃至王宫及上街时所穿用者，系用九条乃至二十五条布所缝制，因布之条数有九种类，故又称九品大衣。郁多罗僧，又称七条袈裟、七条衣、七条、上衣、中价衣、入众衣等，乃礼诵、听讲、布萨之际所穿用者，系用七条布所制。安陀会，又称五条衣、内衣、中宿衣，乃日常生活及就寝之时所穿用者，系用五条布所制。有关三衣之制法，《十诵律》卷二十七及《四分律》卷四十等，均有所规定，首先割截成小布片，而后再缝合所成。此为杜防法衣之他用，并使僧尼舍离对衣服之欲心，以及避免他人之盗取而有此制法。依规定所裁之衣，称为割截衣；反之，若不依规定所裁之衣，则称缦衣。纵之缝合，称为竖条；横之缝合，称为横堤；由于两者纵横交错缝合而呈田形，故称田相。至于裁缝亦有所规定，禁止直缝，布料太薄者则需重叠缝制，其重叠层数亦有一定要求。

法衣又称福田衣，之所以称为福田衣，是由于法衣是田字形状，表示长养自己的法身慧命，为众生种福田的意思。如《业疏》云：“世称福田衣，以法畦畔之相。世田用畦盛水，长嘉苗，养形命也。法衣之田，弥弘四利之益，增三善之心，养法身慧命也。”

法衣的颜色，由于诸律所说各异，诸律赞同三种坏色之说，即以青、泥、木兰等三色为如法色，称为三如法色。又《四分律删繁补阙行事钞》卷下一举青、黄、赤、白、黑等五正色及绯、红、紫、绿、碧等五间色为不如法色，故禁用之。

至于如何穿着法衣，亦有规定，通常系将衣之两端，由左肩披至右胁下后，将环挂于扣或钩上固定，称为搭衣。坐禅时则可覆搭两肩，称为通肩相、福田相；而在礼佛时，则必露出右肩，称为偏袒右肩、偏露右肩。

僧人的三衣之外，有穿着于三衣之内，而覆盖左肩及两腋之僧只支，以及覆于腰部之厥修罗。僧只支，又作僧脚崎、僧竭支、僧脚差，意译为掩腋衣、覆肩衣等，一般简称为只支。此为比丘尼的五衣之一，比丘亦可用之。即掩腋之长方形下衣，可覆盖胸部。长度自左肩而至腰下。一说覆肩衣与覆右肩者有所区别。厥修罗，又作俱苏罗，意译为圌衣、圌衣、下裙。为长方形之布片，缝合其两端而成。此为尼五衣之一，比丘不用。

比丘的五衣为三衣、僧只支、覆肩衣，或三衣、僧只支、水浴衣二种。僧只支一般意译为覆肩衣，然《四分律》卷二十七、卷四十八则并举僧只支、覆肩衣二名，南山一派遂以此二种为不同之物。又三衣、五衣均为佛所制定之衣，故称制衣。对此，佛应对方需要而允许其穿着之衣，称为听衣，以上二者合称二衣。通常系将弃于粪尘中之布洗净后制成，故称粪扫衣，又作衲衣，有冢间衣、出来衣、无所属者之无主衣与土衣四种。又由着衲衣之意，故称僧侣为衲、衲僧、衲子、老衲、野衲、布衲、小衲等；僧众则称衲众。所谓五衲衣、百衲衣，即是由五色或多色之布片所缝制之衣。又五种粪扫衣，即有施主衣、无施主衣、往还衣、死人衣、粪扫衣。

法衣之材料（衣体）有六种、七种、十种规定，并绝对禁止使用绢布类。据《四分律卷》三十九载，拘舍衣（绢）、劫贝衣（绵）、钦婆罗衣（羊毛）、刍摩衣（麻）、叉摩衣（麻）、舍衣（树皮）、麻衣、翅夷罗衣（树皮）、拘摄罗衣（鸟毛）、嚫罗钵尼衣（草）等十种衣，此十种衣为佛陀所准许僧众穿用者。

法衣系始于中国北魏时之慧光，有缝合僧只支与覆肩衣，另加襟而成之褊衫以及褊衫与裙子缝合之直缀。又简略褊衫或直缀而改制者有道服、布袍、褊缀、十德等。

关于法衣的颜色，本来是禁用五正色及五间色，不问新旧都应用坏色。即指染成青、黄、紫、绯等色的法衣，《文殊师利问经》卷上〈世间戒品〉云：“文殊师利白佛言：世尊，菩萨有几种色衣？⋯⋯佛告文殊师利：不大赤色、不大黄、不大黑、不大白，清净如法色，三法服及以余衣皆如是色。若自染若令他染，如法捣成。又依《舍利弗问经》载，昙无德部穿赤衣，摩诃僧只部穿黄衣，弥沙塞部穿青衣，萨婆多部穿皂衣，迦叶部穿木兰衣。或谓坏色是指青、黑、木兰三种。上述五部的衣色也是坏色的一种，并不属于正色或间色。《僧史略》卷上云：“案汉魏之世，出家者多着赤布僧伽梨，盖以西土无丝织物，又尚木兰色拜乾陀色故，服布而染赤然也，则西方服色亦随部类不同。⋯⋯着赤布者乃昙无德僧先到汉土耳。⋯⋯今江表多服黑色、赤色衣，时有青黄间色，号为黄褐，石莲褐也。东京关辅尚褐色衣，拜部幽州则尚黑色。若服黑色，最为非法也，何耶？黑是上染大色五方正色也，问：缁衣者色何状貌？答：紫而浅黑，非正色也。”

传衣

传衣是禅宗丛林的专称，禅宗以金之大衣为法衣，或传衣。金大衣是为表传法信物之衣，故曰传衣。《禅林象器笺》云：“传衣即是法衣，谓表传法信之衣也。”传衣于上堂升座穿著，其他时间不宜穿著。如《禅林象器笺》云：“禅林所谓法衣者，金衣，而以表传法之信也。但说法时披此衣，故言法衣也。须是大衣，自九条至二十五条矣。”又曰：“凡释法衣作可通三衣之义者，非禅林所谓法衣义，故今不取之，但暂录之，令识者择焉。”《禅林象器笺》又云：“凡法衣，上堂、升座可披之；如小参、五参上堂、立地佛事、拈香，皆不可披之。达磨忌、百丈忌、开山忌拈香，犹不可披也，况在家拈香耶？”

佛陀说法四十九年，最后将金缕僧迦梨衣传与摩诃迦叶尊者，令其待弥勒佛出世，将法衣传付给弥勒。这种祖师将法衣授予嗣法之徒的方式也称为传衣。如《佛说弥勒成佛经》云：“尔时，弥勒佛与娑婆世界前身刚强众生及诸大弟子，俱往耆阇崛山。到山下已，安详徐步，登狼迹山，到山顶已，举足大指，蹑于山根，是时大地十八相动。既至山顶，弥勒以手两向擘山，如转轮王开大城门。尔时，梵王持天香油灌摩诃迦叶顶，油灌身已，击大揵椎，吹大法螺。摩诃迦叶即从灭尽定觉，齐整衣服，偏袒右肩，右膝着地，长跪合掌，持释迦牟尼佛僧伽梨授与弥勒，而作是言：‘大师释迦牟尼多陀阿伽度阿罗诃三藐三佛陀，临涅槃时，以此法衣付嘱于我，令奉世尊。’乃至尔时，弥勒持释迦牟尼佛僧伽梨覆右手不遍，才掩两指，复覆左手，亦掩两指，诸人怪叹先佛卑小，皆由众生贪浊憍慢之所致耳。”

佛教传入中国之后，初祖达摩禅师将衣传给二祖慧可，如此递向传衣，直至六祖慧能。如此递向传付衣法的方式，亦称为传衣。如《六祖惠能大师传法宗旨》云：“忍大师即将所传袈裟付能大师，遂顶戴受之。大师问和上曰：‘法无文字，以心传心，以法传法，用此袈裟何为？’忍大师曰：‘衣为法信，法是衣宗，从上相传，更无别付，非衣不传于法，非法不传于衣。衣是西国师子尊者相传，令佛法不断，法是如来甚深般若。知般若空寂无住，即而了法身；见佛性空寂无住，是真解脱。汝可持衣去。’遂则受持，不敢违命。”

由以上论述可知，传衣除了具有法衣的含义之外，还特指禅宗祖祖相传的金大衣，以及禅宗授衣传法的方式。

In the monastery of your heart and body, you have a temple where all buddhas unite. 

-- Milarepa

A Wreath Of Blue Lotuses
Incidents From The Pali Canon (Part 1)

by Sangharakshita

The Buddha's foster-mother asked him to let her go forth into homelessness like the existing monks, and she became the first Buddhist bhikkhuni (nun). In considering the eight special rules which she accepted, Sangharakshita discusses the nature of what William Blake called the ‘Female Will’.

Because there is really only one Going for Refuge, there can really only be one kind of ‘ordination’. But ordination may take place in a number of ways. Historically speaking, as we can see from the Pali scriptures, it could take place when the Buddha, upon meeting and communicating with someone, saw that the person was ready to go for Refuge, ready to commit himself. On such an occasion, the Buddha would simply say, “Come, O monk! (Ehi bhikhkave!) Lead the spiritual life (Brahmachariya) for the destruction of suffering.” – and the person was ordained. It could be as simple as that.

Similarly, we find that ordination could take place when someone, deeply impressed by the Buddha's teaching, repeated the formula: “To the Buddha for Refuge, I go. To the Dhamma for Refuge, I go. To the Sangha for Refuge, I go.”– and the Buddha accepted that. Otherwise, the ordination could take place when the individual concerned was ‘accepted’ by an assembly of five or ten monks. However, the episode with which we shall be concerned here centres upon a rather unusual – in fact, a quite unique form of ordination.

At one time, the Buddha was staying among the Shakyas of Kapilavastu in a park known as the Banyan Park. The Shakyans were the people among whom the Buddha was born, and among whom he grew up. Kapilavastu was their capital. After the Buddha's Enlightenment, many Shakyans became his followers; in particular, many young Shakyan men left home and became ‘monks’ under his guidance. Among these, was of course Ananda, the Buddha’s constant companion in his later years.

While the Buddha was staying at Kapilavastu, many people came to see him, including friends and relations he had known before. Among these came Mahaprajapati, the Buddha’s maternal aunt and foster mother. The Buddha’s own mother, Mayadevi, had died when he was only a few days old, and it was Mahaprajapati who had brought him up.

On this occasion, Mahaprajapati came with an unusual, even unprecedented request. This was nothing less than that women should be permitted to go forth from home into the homeless life under the Dhamma Vinaya set forth by the Buddha. She wanted to be ordained. The Buddha's response was a categorical refusal. There was no beating about the bush – he just said, “No”.

Three times Mahaprajapati made her request, and three times the Buddha refused. In fact, he asked her not even to wish for such a thing, and, in the end, she just had to go away unsatisfied. The translation of the Pali text tells us, moreover, that she went away ‘sad, sorrowful, tearful, and wailing’.

The second half of the episode takes place sometime later. We are not told exactly when it takes place, but it is clear that the Buddha has left Kapilavastu. He has been wandering from place to place and has now come to Vaisali and is staying in the Mahavana, the ‘Great Grove’, or ‘Great Forest’, at the ‘Hall of the Peaked Gable’. 

Meanwhile, Mahaprajapati has not been idle. She has not accepted the Buddha’s refusal to allow women to be ordained and proceeds to get her hair cut off, dons saffron robes, and sets off for Vaisali with a number of Shakyan women. She is clearly a very determined lady; she won’t take “No” for an answer, even from the Buddha. Eventually, she arrives at the Hall of the Peaked Gable and takes her stand outside the porch. Her feet are of course swollen and dust-begrimed after the long journey, and we are told that she is sad, sorrowful, weeping and wailing.

Sooner or later, Ananda finds her. He knows her, of course, because he is also a kinsman of the Buddha and therefore her kinsman too. He asks her what she wants and why she is so upset, and she replies that she is upset because the Buddha will not permit women to ‘go forth from home into the homeless life’.

Ananda is a very sympathetic soul. He feels sorry for Mahaprajapati and does his best to help. He goes immediately to see the Buddha, saying that Mahaprajapati has come all the way from Kapilavastu and is now standing outside the porch weeping and wailing. He also suggests, out of the kindness of his heart, that the Buddha should grant her request. But the Buddha refuses Ananda's request just as categorically as he had refused Mahaprajapati's, and asks him not to wish for any such thing.

Three times Ananda makes his request, and three times the Buddha refuses. However, Ananda does not give up. After all, he knows the Buddha very well, and so argues with him, saying, “Suppose women were to go forth from home into the homeless life under the Dhamma Vinaya set forth by the Tathagata, would they be capable of attaining the fruits of Stream Entry, or the Fruit of Once Returning, or the Fruit of Never Returning, or the Fruit of Arahantship?”

When the Buddha admits that women are also capable, Ananda seizes his opportunity. He reminds the Buddha that Mahaprajapati was of great service to the Buddha when he was an infant; on the death of his mother, she actually suckled him. It would therefore be a good thing, he says, “If women were permitted to go forth from home into the homeless life.” The Buddha unable to resist this argument, grants Mahaprajapati's request. He grants it, however, on certain conditions. He tells Ananda that if Mahaprajapati will undertake to keep eight important rules, then it will be regarded as full ordination. The rules are: 

First, a sister, even if she be a hundred years in the robes, shall salute, shall rise up before, shall bow down before, shall perform all duties of respect unto a brother, even if that brother has only just taken the robes. Let this rule never be broken, but be honoured, esteemed, reverenced, and observed as long as life doth last.

Second, a sister shall not spend the rainy season in a district where there is no brother residing. Let this rule never be broken...

 

Third, at the half-month, let a sister await two things from the Order of Brethren, namely the appointing of the Sabbath [this is the translator's rather strange word for the uposatha] and the coming of a brother to preach the sermon. Let this rule never be broken…

Fourth, at the end of keeping the rainy season, let a sister, in presence of both Orders, of Brethren and of Sisters, invite enquiry in respect of three things, namely, of things seen, heard, and suspected. Let this rule never be broken... 

Fifth, a sister guilty of serious wrong-doing shall do penance for the half-month to both Orders. Let this rule never be broken...

Sixth, when a sister has passed two seasons in the practice of the Six Rules, she may ask for full orders from both Orders. Let this rule never be broken...

Seventh, a sister shall not in any case abuse or censure a brother. Let this rule never be broken...

Eighth, henceforth is forbidden the right of a sister to have speech among brethren, but not forbidden is the speaking of brethren unto sisters. Let this rule never be broken, but be honoured, esteemed, reverenced, and observed as long as life doth last. [Vinaya Pitaka, ii, 10, Some Sayings of the Buddha, pp. 121-2] 

Upon hearing this, Ananda goes to Mahaprajapati and tells her what the Buddha said. Her response: “Just as, Lord Ananda, a woman or a man, youthful, of tender age, fond of self-adornment, having washed the head and having gotten a wreath of blue lotus or of jasmine or of scented-creeper flowers, should take it with both hands and place it atop of the head. Even so do I, Lord Ananda, take upon me these Eight Important Rules, never to be broken so long as life doth last.” [Ibid p.123] Ananda now returns to the Buddha and tells him that Mahaprajapati has accepted the eight rules and is therefore now fully ordained. 

Thinking of impermanence is very important, especially for practitioners. Life is running like a river, a waterfall on a high mountain. Each second the water is coming down. It never stays for even a second. Similarly our life, each second it is getting shorter and shorter, like an arrow fired from the bow, flying through space, each second racing towards the target. Life is just like that.

-- Chokyi Nyima Rinpoche

自性心田 觉花开

惟覺老和尚

六祖大师〈无相颂〉云：「让则尊卑和睦，忍则众恶无喧……苦口的是良药，逆耳必是忠言，改过必生智慧，护短心内非贤，日用常行饶益，成道非由施钱。菩提只向心觅，何劳向外求玄?听说依此修行，天堂只在目前。」

　　

在社会中，如果缺乏一个「忍」字，彼此之间互相揭疮疤，自己膨胀自己，就容易天下大乱。「毋道人之短，毋说己之长。」古人所说：看到别人的短处，就是自己的短处，自己要反省检讨，不要四处宣扬;看到别人的长处，就要赞叹，不要心生嫉妒。能够学会一个「忍」字，「众恶无喧」，心就能定下来。心定下来了，看什么事情都能清清楚楚，什么是「是」、什么是「非」?什么该说、什么不该说?自己就有一个标准。

　　

见善则迁　有过则改

　　

修行学佛，就是要学佛的身、学佛的口、学佛的心。时时刻刻反省检讨自己的身、口、意有没有过失?身不造杀、盗、淫，不恶口、不两舌、不妄言、不绮语，心当中没有贪、瞋、痴。有了过失，马上就要反省、改过。

　　

一般人都喜欢听好听的话、喜欢听人家赞叹，一旦听到别人批评自己，都会恼羞成怒、心生烦恼，不承认自己的过失。所谓「好好好，送到老」，恭维你几句，给你戴几个高帽子，自己就不知道跑到哪里去了。古德云：「苦口的是良药，逆耳必是忠言。」讲出来的话不好听，自己不想听，但那些反而是最真实的话;就像药一样，药虽然苦，却能够治病，所谓「苦口良药」，就是这个道理。

　　

「改过必生智慧，护短心内非贤」，知道自己有过失，就要改过。改过，不是丢人的事情，古德云：「过而能改，善莫大焉。」每个人都有过失，知过、改过，就会增长智慧。有些人去向佛菩萨、向神明求智慧，智慧在哪里?如果智慧是菩萨、神明给的，就可以把智慧收回去，这样一来，不是又没有智慧了?智慧就在我们的心当中，知过、改过，这就是我们本具的智慧，烦恼心就变成菩提心了。

　　

佛告诉我们，世界上有两种人：一是先知先觉的圣者，从来不造恶业;二是后知后觉的菩萨。假使能够知过、改过，现在就是真正的菩萨行。一般众生天天都在造恶业，欺上瞒下，不但不知道改过，而且继续在那里造恶业，原谅自己、给自己找藉口，这就是不知不觉的众生。相反地，经常检讨反省，有慈悲心、平等心、清净心、无住心，经常在这一念心上用功、返照，这样一定增长智慧。

　　

「护短心内非贤」，什么是「护短」?有了过失，不知道惭愧、忏悔，人家说我不好，反而发脾气、生无明，这就是「护短」。护短的人，心当中始终是黑暗、始终是烦恼，为什麽?因为找不到一点光明!佛经里面提到，忏悔能生功德、忏悔能生善法。假使没有惭愧的心、悔改的心，哪里有善法?所以，要经常检讨，看看自己是不是护短?发现自己护短，马上就要改过。改过就是菩萨，改过就能生智慧。

　　

因心果觉　凡圣同体

　　

「日用常行饶益」，修行就是在日常生活当中，无论是顺境、逆境，无论是动静闲忙，都不要忘记这些道理，要有忍、要有义、要和合、要知道悔改，「对上以敬、对下以慈、对人以和、对事以真」，这就是「饶益」──饶益道场、饶益众生，使道场、使众生能够得到更多的利益，这就是真正的菩萨行。

　　

「听说依此修行，天堂只在目前」，六祖大师告诉大众，依照〈无相颂〉的道理来修行，不但是天堂，连净土也在目前。悟到了，净土一刹那就到了;迷了，就是远在天边，怎麽样也求不到。所以，天堂、地狱、净土、佛、魔，都在我们当下这一念心。

　　

所谓「因地心，果地觉」，从因上去努力、从理上去努力，因做到了，当下这念心就是觉悟的心，定慧不二，净土就不离我们这一念因心。时时刻刻安住在觉性上面，站得住、站得长，最後三惑漏尽，成就无上正等正觉。所以，「万里途程，不离初步」，离开这念心，哪里还有第二念心?一个是迷，一个是悟，都在当下这念心。

When you were born you were completely helpless, like a little bug. You weren't able to do anything! Yet your mother treated you as if you were a priceless jewel! She cared for you continuously, day and night, with no other thought in her mind than concern for your welfare. She fed you, bathed you, dressed you in soft clothing, took you here and there to make you happy, and even made funny faces or gestures to make you smile. Because of her constant feeling of love and concern for you, her mind was always full of worry that you might get sick or hurt — so much so that she would have difficulty sleeping at night.

You learned how to walk because of the kindness of your mother — she would help you stand up and take your first step, then the second step, and so forth. You also learned how to pronounce your first words because of the kindness of your mother and also your father. As time went on, you were able to study and learn many other things, but only on the basis of knowing how to walk and speak, which you learned because of the kindness of your mother.

Having realised that all sentient beings have been your mother, and with this meditation realising that not only has your mother of this present life been incredibly kind to you, but all the countless sentient beings have been just as kind, you proceed to generate great love and affection for all mother sentient being.

-- Ribur Rinpoche

Self-Compassion 
Generosity to Oneself (Part 3)

by Bee Li Tan

In the previous articles – Parts 1 and 2, we learned that:

1. By being generous to others, we are inevitably practising self-compassion because we set the conditions for a better future for ourselves too.

2. Keeping our five precepts is a gift because it gives limitless number of beings freedom from fear and suffering. As a result, we too experience the same freedom. 

3. Although these are great gifts, the Dhamma is the highest gift we could offer ourselves and others. It does not only lead to a better future but also gives us the opportunity to find true peace.

You may now be convinced that practising the Dhamma is the way to self-compassion but wonder whether enlightenment is far-fetched especially if you aren’t ready to renounce or have family responsibilities. You may also doubt your ability to attain Nibbana in this lifetime. So, then what can you reasonably aim to achieve this lifetime?

There are 4 levels of enlightenment. Each level is accompanied by the path and its result. The first level is stream-entry, and it is appealing to me for several reasons:

• It is the lowest hanging fruit.

• The wisdom you need is deep, but it is still accessible. It involves the arising of the Dhamma Eye: seeing that “whatever is subject to origination, is all subject to cessation”. That is, realising that whatever has a cause, comes to an end when the supporting cause or condition ceases. This applies to both our internal (cognitive/emotional) and external (physical) worlds and explains the elusive and fleeting nature of happiness. For example, you like watching a particular Korean drama. When the series ends, your joy ends there too until you find something else to make you happy. Even the mighty physical world isn’t free from this. There are certain conditions causing the earth and the universe to be in their present states. One day, those conditions will change and with it, the end of earth and the universe as we know it. In essence, you need to realise that all conditioned things are impermanent.

• Once you have entered the path leading towards stream-entry, you will not die without attaining stream entry.

• Having attained stream-entry, you will inevitably flow towards Nibbana within 7 lifetimes. In these lifetimes, you will never be reborn in the 3 woeful planes (i.e., animal, ghost, and hell). That means you would have secured a life either as a human or a deva (heavenly being). Phew! How long you take to reach Nibbana depends on your effort and kamma but just like how water in a stream is destined to flow towards the ocean, you are on a travelator towards Nibbana. This is because you would have realised things that will change your understanding of the world forever. Once you see the Dhamma, you will only continue to grow in virtue, mind, and wisdom.

• Having gained such wisdom, you will no longer be fearful of death and would have accumulated great merit. The Buddha gave an analogy. Just as the water in the oceans is immeasurable, the merits you acquire from stream entry are unfathomable. All we know is that a stream-enterer is endowed with a great bonanza of merits!

• You will have unshakeable confidence in the Buddha,

Dhamma, and Sangha, and have virtue that is carried forward to future lifetimes. You realise the Triple Gem is the real deal and have no doubt of the awakening of the Buddha, the truth of the Dhamma, and the practice of the Noble Sangha. You finally come to an end of your lengthy existential search. Your faith and virtue are “locked-in” and will not be influenced by the varied conditions you will be reborn into (e.g., born in a time when Dhamma is unknown, and humans are immoral). 

• The amount of suffering you experience before attaining Nibbana will only be a fraction of the suffering you would have experienced otherwise from the repeated cycles of birth and death. It is analogous to comparing 2-3 droplets of water with the water in the great ocean. 

For these reasons and perhaps more, the Buddha said this:

“Sole dominion over the earth, going to heaven, lordship over all worlds:

The fruit of stream-entry excels them” (Dhammapada 178)

Having learnt about stream-entry, I cannot imagine a more accessible, self-compassionate, and worthwhile pursuit for myself. It allows me to fulfil my responsibilities while I simultaneously work towards securing true peace. It is a path achievable by lay people like us. Many lay disciples of the Buddha were stream-enterers. These included the young, old, married, single, uneducated, and troubled.

The path towards stream entry is the Noble Eightfold Path and the supporting factors are associating with people of integrity, listening to the Dhamma, appropriate attention, and practising in accordance with the Dhamma. You may find more information on these in the book titled, Into the Stream, which is a compilation of suttas on the matter.

If this is something you want but doubt your abilities, let me tell you a story. There was once a monk named Cullapanthaka whose mind was so dull that he could not remember a single stanza even after learning for several months. Feeling discouraged, Cullapanthaka prepared to leave the Order. Fortunately, the Buddha knew this and instructed him to rub a cloth while repeating the word “taking on impurities”. Cullapanthaka started the exercise and noticed that the clean white cloth became dirty over time. He then realised the impermanent nature of all conditioned things. With further guidance from the Buddha, he attained enlightenment.

There are many accounts of people who attain stream entry despite their unfavourable conditions. You do not know the supporting conditions you have brought along with you to this lifetime. The Buddha may not be with us, but his teachings are more available to us now than ever before. With diligence and time, you may very well be on your way to securing true peace.

When you meditate properly, you will be in a good mood. I guarantee it! 

-- Orgyen Chowang Rinpoche

什么是印光大师所说的三世怨  ？

净界法师

我们一般人在造善的时候，内心隐藏了恶法在里面活动，这个就是轮回性。

等到得果报的时候──糟糕了，如同佛陀说的：以攀缘善法的心，成就安乐果报，譬如什么呢？一个美好的蛋糕、美好的食物夹杂毒药。

就是：你来生变成大国王、大富长者的时候，你的心跟安乐果报接触的时候，就夹杂了烦恼跟罪业的毒药─譬如美食夹杂毒药，初虽美味终成大患。

你肯定会放逸的，因为你在前生就已经把这个恶种种下去了；所以当我们第二生安乐果报现前的时候，你就放逸；放逸之后，你那信仰的善心就消失掉了，取而代之是一种贪嗔痴邪恶的心现前。

你一个邪恶的心面对广大的安乐果报，那就开始造恶业了，第三生就堕落了，这正是印光大师所说的三世怨。

什么叫三世怨呢？印光大师说：一个人，他以攀缘心来修布施、持戒、忍辱的善法，他同时产生两种力量─对第二生来说，他创造一个安乐的力量；但是他同时也对第三生埋下了三恶道的祸根，叫三世怨！

你第一世造业的时候，已经把第三世三恶道的力量埋藏下去。为什么？

诸法因缘生，你因地的时候善中夹杂恶法，所以得果报的时候，它就会有问题了。这就是我们一般说的：成就善业它本身是一种轮回性，善久就会成恶；一个人造善造久了，安乐果报现前，就开始放逸，放逸以后就堕落，堕落久了，他的苦恼吃多了，他就起惭愧心，又开始收摄身心，这个人惭愧心一现前，他又起善。

所以我们为什么在三界当中，就这样起起落落？

就是因为我们永远不知道什么是真理。

Whether the fact that the existence of emptiness, of emptiness is actually whether is that known by the mind that sees emptiness. Does the mind that knows emptiness, know that emptiness exists? Those are difficult questions in a way. But if one is asking, do I know emptiness? Obviously one does not know emptiness. You only know that you know emptiness when you know emptiness. You know that you know emptiness only when you really know emptiness.

-- 4th Zong Rinpoche, Tenzin Wangdak

What to Do with this World?

by Anam Thubten Rinpoche

I recently heard a song that was popular in the 1990s, which made me quite nostalgic for that era. The ’90s weren’t perfect by any means. There was a whole list of problems in the world at that time. Since then, many things in many parts of the world are much improved. There was a lot of poverty during those days. Since then, hundreds of millions of people have been lifted out of poverty, and many more people have access to education and job opportunities. More people than ever now travel and communicate with each other from different parts of the planet. Shouldn’t we be happier about the state of the world? The truth is that many people are unhappy with the way things are in their lives and in the world in general, and they feel pessimistic about future. Some young people are so scared of a potentially catastrophic future that they do not want to bring a child into the world — they’re afraid of being responsible for inviting a soul into a world beset by endless predicaments.

Why was I feeling nostalgic for the ‘90s? Many people during that era believed that things were going to keep getting better for humanity; the world would unite to tackle common problems, people would come together as one human tribe, boundaries between nations and races would be transcended, scientific progress would turn the Earth into a utopian paradise where disease and poverty would be eradicated or radically lessened. People were also much calmer when our brains were not constantly bombarded by endless information and news cycles. Globalisation was on the rise, sharing a vision that we were heading toward a society in which there would be no more wars.

Today, however, this is not what people are feeling. Insurmountable obstacles are appearing right in front of us: climate change is one of the biggest challenges humanity has ever faced, coupled with increasing political instability. Let us turn our attention to the United States as an example. It is a country that has many blessings: vast land with almost inexhaustible resources, and unparalleled economic and technological might. Yet over the last few years, things have started going downhill. The country is more divided than ever. The disparity between poor and rich is widening as the greed of corporations resembles that of a hungry ghost that never can feel its belly is full. Many Americans feel confused and nervous about the state of their own country. Such feelings have been acutely exacerbated with the unfortunate death of George Floyd from police brutality. So it is easy for people to react to what is happening these days with anger, despondency, and pessimism, and to close their hearts to the world and to humanity.

This is the time to invoke Avalokiteshvara within each of us. Avalokiteshvara is an archetypal deity who resides eternally in deep peace, yet at the same time never takes her or his gaze away from the world and its messiness. Avalokiteshvara responds to the ugliness of the world not with hatred nor despondency, but with love and trust. We must all learn to deal with the world’s suffering from a higher or even new level of consciousness. We should never give up our love for humanity and the trust in our inherent goodness, which will eventually help us take the right path, and overcome today’s struggles. This is a hard time to hold such a positive attitude. Yet that is only our hope. One form of Avalokiteshvara has one thousand eyes and one thousand arms, symbolising the love that beholds everyone without exception and taking action in whatever way might benefit others. This is a powerful antidote to the inaction that often can be part of one’s spirituality when the ego is addicted to getting drunk with the bliss of false transcendence.

We must not forget the death of George Floyd. We should pray that he didn’t die in vain. This is our responsibility. If we wake up and recognise the amount of social injustice and violence in the world — in this context, the racism to which our black sisters and brothers have been subject for centuries — and take action to stop it, then we won’t have let George Floyd die in vain. The voice of Mara says in our heads, in the guise of insight: “Oh, I’m just another ordinary citizen; there is nothing I can do to change society.” Or: “I should be focusing on my spiritual practice, working on big topics like God or Emptiness instead of being bogged down in those social issues, which are mundane reality.” If we listen to such voices, we will drift into an ocean of denial, escapism, and spiritual bypassing. The ego is quite a complex phenomenon. It likes to identify with lofty ideals, such as the bodhisattva vow, and yet it resists attempts to embodying them, because the ego feels that it will die in the face of love when such ideals are embodied.

There are many things constantly reminding us to behold the goodness in the world. There is so much generosity and altruism everywhere. Most people are trying to do good to the best of their ability. Our goodness is the very force that has been sustaining our existence as a species. Deep down, people are longing for a world that blesses peace, kindness, and equality. We must trust that the world will continue evolving toward a higher consciousness and be patient with the process, which can sometimes be rough. Allow yourself to smile during times of confusion like this. Let the beautiful golden light of a sunset bring a smile to your face. Let a joke from your friend make you laugh uncontrollably as if every cell in your body is ecstatic. Then we can be like Avalokiteshvara, at peace while helping the world.

One should utter the truth. 

One should not be angry. 

One should give even from a scanty store to him who asks. 

Along these three paths, one may go to the presence of the god.

-- The Buddha