超越因果，心如如不动

达真堪布

恒时远离恶毒心，何处若起倨傲时，

尔时摧灭此我慢，忆念上师之教言。

“恒时远离恶毒心”，心要远离恶念，远离恶业，处处要结善缘，种善根。否则，恶缘成熟了，还要互相伤害。“儿子不听话，老公不关心我。”烦恼得不得了。老公不爱你，不关心你，这是你欠人家的，该还的；儿子不听话，不好好学习，没办法，这也是曾经结下的恶缘，结恶缘了就要得恶果。不要轻视这些恶缘，果既然成熟了，就要承担果报。如何转变因果呢？就是从因地下手，处处结善缘，种善根。这样，将来就没有这些恶缘，没有这些痛苦了。

真的，解脱不难。我从七岁出家到现在，虽然没有太大的成就，但是我深信因果。我以佛讲的因果来对照、衡量、推测自己，可以得出结论，以前我肯定结过很多善缘，没有结过恶缘。因为我不用特意防备谁，没有人偷我东西，也没有人来伤害我，让我烦恼。不管是在藏地，还是在汉地都一样。我这样说不是因为我有神通。

现在不知道你们是真心实意，还是花言巧语，好多人都说：“我从今天起要依止上师，要跟上师学。”说实话，我没有别的可学之处，只有刚才说的这些，是你们应该学的地方。想跟我学，就这样处处结善缘，种善根，将来你们也不会结恶果。多好啊！

不要结恶缘。有的人到山上、到庙里了还结恶缘，还东挑西捡，闲言碎语，胡思乱想。无始劫以来的习气，把你的相续熏成这样！你们到哪里去找这样一个清净的道场？到哪里去找这样一个修行的场所？这里大部分人都跟我学修好多年了，我虽然没有什么功德，但是我经常给大家讲解佛法，使大家都有了一些收获，可以说相续都很成熟了。这是佛法的力量，不是我的力量。

我为什么要求大家到这里听法？因为我相信佛法的力量不可思议。只有佛法，才能改变人；只有佛法，才能救度人。虽然我没有什么功德，但是我给大家讲经说法，会对大家有所帮助，你们也会有收获。而且相对来说，这个道场很平和，不管是在藏地，还是在内地，这样的道场很难找。我不是自赞，也不是自傲，说的都是实话。

但是，如果到了这样一个清净的道场，你还犯毛病，结恶缘，种恶因，造恶业，你还不如不来，还不如不学。谁也没有勉强你，我从来没有勉强过人，你们都是自愿来的，都是自愿学的。若是你总不改变自己的恶习，为什么要到这里来呢？这里是道场。这里只有道，只有正法，是修持正法的场所；这里只能有道友，不能有恶友。不要弄混了！若是你们互相伤害，就变成恶友，就结恶缘，种恶因了，将来要承受果报的。

我们所结的缘、所种的因，都在我们自己的相续中。我们的相续——阿赖耶识是块很大的田地，善与恶的种子都播种在这里。结善缘了，储存在这里；结恶缘了，也储存在这里。将来机缘成熟的时候都会发芽、结果。善有善报，恶有恶报。现在有的人哭喊着：“哎呦，完了！救救我吧！”现在可救不了你，因为业力现前了啊！佛讲过，我也跟大家说过，业力现前的时候像洪水一样，谁也拦不住。我们只能提前做好准备，做好预防。

其实我讲得很明白。我们现在学佛修行，最好要超越因果。不受因果，心如如不动，就像看电影一样，这叫超越；如果不能超越，就转变因果，将恶转成善；如果不能超越因果，也不能转变因果，就要面对因果。业力现前的时候，连佛都没有办法，我还能有什么办法？领导都没有办法，我一个员工有什么办法？老总、董事长都没有办法，我一个保安有什么办法？

“何处若起倨傲时，尔时摧灭此我慢，忆念上师之教言。”心起贡高傲慢的时候，依照上师的教言去降伏它。不能骄傲，不能有傲慢，不然，它对我们的危害非常大。

The essence of practice is really in mind itself, it is accumulating virtue in the mind. When we hold to the commitment that we have made to liberate beings, we continuously act on their behalf. We don't act in order to benefit just ourselves in anyway. Not even with the smallest pore of our skin, do we wish to bring benefit to ourselves alone. In fact, we take the vast mind that says - even if I need to take rebirth in the three lower realms, that is fine. Everything I do is for the benefit of others. When we have this kind of mindset, then all of our activities of body, speech and mind becomes virtuous. We should recall again and again the qualities of generating bodhicitta, that it establishes us on the path, that it becomes a cause for us to purify negativities and accumulate virtue, and we should rejoice accordingly.

-- Garchen Rinpoche

His Eminence 7th Yongzin Ling Rinpoche

(with English & Chinese translation)

Day 1 (28th June 2016): The Three Principal Aspects of The Path

There is No "I" Who Is Siting

by Venerable Sheng Yen

When you first practice the Ch’an method of silent illumination, it is very simple. You just sit with the awareness that you are sitting. However, as your practice deepens, the method changes to where there is no method to speak of, even as you continue in the state of silent illumination. The silent aspect is achieved when wandering thoughts no longer trouble you. Illumination comes with being acutely aware of what is happening, even as your mind is silent. As your practice deepens you no longer need to remind yourself to stay on the method. You are just constantly in the state of silent illumination. In this sense, silent illumination becomes a method of no-method.

When you first take up the practice, you still have wandering thoughts, but you are clearly aware of them. The way to deal with them is simply to keep your focus on your awareness that you are sitting. Just stay with that awareness that you are sitting. But isn’t this thought that you are sitting itself a wandering thought? Yes, it is. The difference is that this particular wandering thought, “I am sitting,” goes in one direction only, has continuity and is constant and consistent in nature. Other wandering thoughts scatter in all sorts of directions, change all the time and have no consistency. They vary widely in nature, content and quality. At first glance they seem to have something to do with you, but on closer examination they are unrelated stuff thrown together like garbage.

On the other hand, when used correctly, silent illumination goes consistently and continuously in the same direction, and effectively lessens and reduces other scattered thoughts. Over time, your mind becomes quieter and clearer. This is certainly not enlightenment, but at least one does not suffer as much from mental burdens, and there is stillness and clarity. The stillness is silence and the clarity is illumination. Yes, this method is still a wandering thought but it is a wandering thought that unifies instead of scatters our mind.

We all want to make progress in our practice. For example, when you set out to journey to a faraway place on foot, every day, you know you are getting closer to your destination. When it comes to practice, it is not always clear from day to day whether you are making progress. Then there is the question of obstacles. Is it possible to make progress in your practice without encountering obstacles? When you climb a stairway, each step up is like an obstacle. You just take the steps one at a time. When you come to a landing, you can look back down and see the progress you have made. Eventually you reach the top. In a similar way, some people may think that every time they go on another retreat, they are attaining a higher level in their practice. Some may even see each day of retreat as progress over the previous day. Then you get to the level of thinking every sitting is progress over the previous one. But making progress in practice is not like climbing stairs.

We practice to lessen vexation and gradually illuminate the mind. But the road to that end, where the environment no longer gives rise to vexation, is marked with obstacles. When you scale a mountain, there is rarely a straight path to the top. More likely, you will encounter twists and turns, rises and dips, objects to get around and over. As you overcome these obstacles, you may get closer, but it is not a straight walk to the summit. As practitioners, we have an ordinary being’s body and mind. We can tire mentally and physically. When this happens, it is very difficult to make progress even if you want to keep going forward, making breakthrough after breakthrough.

Therefore, if you are constantly motivated to accumulate positive experiences, the opposite — negative experiences — is likely to happen. Under these conditions, one is likely to feel frustration. This leads to negative feelings and thoughts like, “This is not for me. I’m not the kind of person who can practice well.” When you try to move forward you meet an obstacle, or find yourself going in circles, or even going backwards. There comes a temptation to give up and leave practice to others.

We need to remind ourselves that the purpose of practice is gradually to leave behind self-clinging and to illuminate one’s mind. Its aim is to slow down and eventually end our struggles to satisfy our cravings and to find complete security. Craving happiness, we make sacrifices to attain it, and this sacrificing causes suffering. The quest for happiness causes our suffering, and to escape suffering we seek happiness. This cycle of happiness and suffering constitutes the ego-centered self.

As for security, we build a wall around ourselves to protect our possessions and our happiness. Over time, this wall gets thicker and thicker, and we lose touch with the self inside the wall, as well as the world outside the wall. This is egocentric. The purpose of practice is to gradually eliminate self-craving and self-protection, so that the ego, the protective wall, slowly fades away until it is eliminated.

The thought of having no self may seem frightening and dangerous, but in fact when you begin practicing you need the self that is already there. Otherwise, you are either in a vegetative state or you just don’t know who you are. In the latter case, you would be a fool. So you start practicing by relying on the vexed self. With practice, the vexed self will become a self of compassion and wisdom. It is not that the self disappears, but that it has been transformed.

One practitioner told me that as a result of practice he felt that his self was beginning to disappear, and that scared him. “Everything else can disappear, but I don’t want my self to disappear! If I disappear I won’t have a girlfriend anymore. I don’t think I want to practice anymore.” I told him that as he practiced, his mind of vexation would transform into a mind of wisdom and compassion. When that happened, he would be more capable of bringing love to others, to his family and friends. Not a possessive love, but rather a love that comes with offering yourself to others out of compassion. As one loves others in this compassionate, selfless way, what one gets back will make one’s life more fulfilling and happier.

So looking at it this way, how do you measure progress in practice? You cannot quantify progress. It’s not like getting paid for work by the day, and every day you work, you put the money in the bank and watch your account go up and up. Progress cannot be accumulated and quantified like this. As you practice, concern about your progress is just another wandering thought, like any other wandering thought. As ever, when you become aware of wandering thoughts, just return your focus to the method and they will leave of their own accord. As you eliminate wandering thoughts, you are at the same time letting go of attachment and vexation. As I said, the method itself is a wandering thought, but one that goes in the same direction and is orderly and consistent. So it is different from the scattered thoughts that bring us suffering and vexation.

Using the method, some may sit well in one period and not be bothered by wandering thoughts. It will be a pleasant experience, and right away they will feel better. After this they will say, “Hmmm, I really like this; I’d like to have one more pleasant sitting.” So during the next period he or she is waiting for the pleasant experience to return. In fact, the next sitting may not be as good, or may be much worse. This person became attached to the positive experience and, as you remember, attachment is a wandering thought. As a result of anticipation, this person was not focused on the method of practice. When you attach to pleasant experiences, you are setting yourself up for disappointment.

Think of practice as climbing a glass mountain, very slippery and very steep. To make things worse, before climbing that glass mountain, you cover yourself with body lotion, so you are very slippery as well. Now as you try to climb the glass mountain, you go a couple of steps and slip backward. Nevertheless, every time you slip you try again. This is the attitude you should have towards practice. Every time you go forward, you may fall backward, yet you must keep climbing onto the road of practice. Yes, it is really exhausting, but you keep climbing the glass mountain until the mind that has been climbing eventually disappears. When you no longer cling to the thought of climbing the mountain, your mission has been accomplished. Have you reached the summit? No, but that is not important, because the mission has been accomplished. You may think, “If that is the case, I won’t even make the effort to climb the mountain at all, since it’s so much work.” But that is not a correct view, because before trying to climb the glass mountain you have this self-centered ego. Only through the process of climbing can you gradually eliminate self-centered ego.

Of course, climbing the glass mountain is just an analogy. In actual Ch’an practice, there are two approaches we use to dissolve the self-center. The first is the sudden approach, which is an intense, explosive approach where one keeps pounding at the self-center until it breaks apart. This approach uses a huatou (Japanese, koan), such as continuously asking yourself, “What is my original face?” The purpose of huatou practice is to give rise to a sense of doubt which grows bigger and bigger until, when it finally explodes, one realises sudden enlightenment.

The second method is silent illumination, which slowly calms the mind until it is completely settled. This is a gradual method where one allows wandering thoughts and vexations to slowly dissipate. You can liken this method to a pool of very muddy water. If there is no wind or activity to disturb the pool, the mud will gradually settle to the bottom, allowing the water to become clear. Like the clearing of the pond, silent illumination seeks stillness and clarity. One keeps letting the mind-dust settle until all of it has reached the bottom. Ultimately, there is no mud, no water, and no bottom. This will be when one realises enlightenment.

In silent illumination you start with being aware that you are sitting. As you focus on being aware of yourself sitting, and the body sensation itself disappears, you should still maintain the thought that you are sitting. While you maintain this thought, be clearly aware of the environment around you. Be aware that the environment is also sitting with you. After that, you even put down the thought of “I am sitting” so that there is no “I” who is sitting. There is just a clarity that you maintain, but the “I” is not there.

If there comes a moment when you ask, Where am I? Is my “self” still there? At this moment you have left your method and are involved with wandering thoughts. Just go back to the method, being acutely aware of yourself sitting.

Fabricated, dependent and perfected: So the wise understand, in depth, the three natures. What appears is the dependent. How it appears is the fabricated. Because of being dependent on conditions. Because of being only fabrication. The eternal non-existence of the appearance as it is appears: That is known to be the perfected nature, because of being always the same. What appears there? The unreal fabrication. How does it appear? As a dual self. What is its non-existence? That by which the non-dual reality is there.

-- Vasubandhu

一般道德与佛化道德

印顺法师

     道德，不独是佛法所有的。世界的各宗教，各民族，各时代，都有他的道德，不过佛教的道德观，在一般共通的基础上，更有他独到的特质而已。所以，现在想从一般的道德，说到佛化的道德。         

    

     人类(进一步到一切众生)能和乐共存，互助合作，实现家齐、国治、天下平的理想，道德是显得极其重要的。如忽视道德，则家庭、国家、国际，都会混乱不堪。从前释迦佛出世时，印度传统的婆罗门教，失去了权威，而新起的思想界，就有怀疑道德、否定道德的。他们大抵依据机械的、唯物的观点，觉到世间无所谓道德与不道德，没有善与恶，也没有从善恶而引起的苦乐果报。他们破坏了道德的轨律，破坏旧道德的轨律，破坏旧的而不能凝成新的宗教，新的道德。然而世间不能没有是非，不能不分别善恶邪正，故释尊呵斥那些抹煞道德的为 「邪见」人，为引导人类堕入恶趣者。释尊的大觉而创立佛教，就是重新肯定道德价值的宗教。所以真正的学佛，就是从一般的道德实践起，进步到最圆满的道德生活的完成。

一. 道德与不道德

     说到道德，就有不道德。道德与不道德，佛法中称为善与恶。这二者，不能从物质的观念中得来，所以唯物论的人生观，等于从根否定了善恶的意义。道德与不道德，大概的说，是人类以上的文明产物，从有意识的实践中表现出来。善与恶，依什么作标准？怎样是善的？怎样是恶的？从事相来说，可有二义。一、从将来的结果来说：人们的起心动念，说话作事，如因此而引起将来的良好果报，就是善。如这样做去，会得到将来的不良后果，就是恶。二、从当前所对的人事说：不问什么事，如对他人有利益，叫做善；否则就是恶。依此而分析起来，可以有四种：假使这样做，自己与他人都能得好处，这当然是善的。如自己吃亏而他人能得利益，这也是善的，而且极有意义。如自他都无利益，都受损害，这当然是恶的。如自己虽得利益，而他人那受到损害，这不能不说是恶的。上面二种解说，善恶的判断是一致的。因为，现在所作而于他有利的，即使现在自己有损，而将来一定会感受乐果，所以是善。反之，即使现在自己沾些便宜，将来也会招受大苦，所以是恶。如深一层说，佛法就称善与恶为「法与非法」。依中国话说，即合理与不合理。凡契合于正理的，是法，是善。不合理的，是非法，是恶。违理与非法的，一定会引起他人的损害，是恶。反之，合于法理的，一定会于人有益，所以是善。善与恶的简单分别，大略如此。

二. 最一般的道德与道德律

　　什么是一般的道德？不是佛教所独有的，是各宗教，各民族，各时代所可能共有的道德。在这一般的道德中，最根本的，或可说是道德的根本，为一切道德行为所不可离的。如离开了这，虽也多少有其价值，但是微不足道，或可说不成其为道德的 ── 这就是最一般的道德。释迦佛出世前后，印度的宗教界，编集有「法经」，「法论」(法即是道德)，近于中国的礼。在这些道德法规中，以慈悲不杀为最一般的道德。这不只是印度人，或是某一阶级的道德，而是一切人类所应有的道德。出现于印度的佛教，也以「慈悲为本」，而看作首要的、根本的道德。慈与悲，佛法中小小有差别。希望他人得到快乐，帮助他人得到快乐，这是慈心慈行。希望他离去苦痛，帮助他解除苦痛，这是悲心悲行。一般人的慈悲，虽与佛法所说的大慈悲，不完全相合，但这是深度与阔度的不同，论性质还是共通的。一切的道德心行，都以此为本。

　　我们学佛的，首先要受皈依。皈依的愿文说：「从今时乃至命终，护生」。进而受戒，先要受持不杀生戒。护生与不杀生，便是慈悲心行的实践。佛教的一切德行，都是不能离开慈悲不杀的。从佛法看来，众生的生命延续，虽说是苦痛的根源，但又没有不贪恋生存。因为众生所有相对的喜乐，都以生存为先决条件，所以苦痛充满的众生，为了爱好不彻底的世乐，都怕自己(一期)生命的毁灭。众生没有不是爱生恶死的，厌苦求乐的，佛法的护生与不杀生，以及大乘佛教的不肉食，都契合于众生的共欲，合情合理的，所以是道德的。这种最一般的道德，在中国文化主流的儒家中，就是仁。德行虽是很多的，如孝弟忠信礼义廉耻等，但仁是最根本的，向来都以仁为德行的核心。此外，如老子所说的三宝中有慈，墨子说兼爱，以及基督教的爱，都无非慈悲的别名。大家都把一切德行，归纳到仁、爱、慈，这可见印度文化中说慈悲为最一般的道德，实在非常确切。因此，道德的基石是仁慈，是「与乐」、「拔苦」。现在唯物论的共产党徒，提倡阶级的爱，阶级的道德。事实上，从仇恨斗争的基础出发，使全人类普遍陷于斗争残杀的恐怖中，这那里是道德！从不道德 ── 仇恨斗争的动机出发，无论怎么说，那样做，只是增长人类的苦痛。不但毁灭别人，自己也被毁灭。从唯物论观点而来的。实是抹煞道德的伪道德。

　　为什么仁、慈、爱是道德的根本，是最一般的道德律？我们知道：道德是表现于自他关系上的，而仁就是人与人间的合理关系，发为应有的合理行为。佛法说有「自通之法」，这是从自己要怎样，推知他人也要怎样。这是「以己(心)度他心」，就是儒家絜矩的恕道。依自通之法来说：我要解除苦痛，他也同我一样，那末我不应增加他人的苦痛，而且应帮助解除他。我要有喜乐，他人也一样的要有喜乐；那末我不能夺去他人的福乐，更应该协助获得他。自己要去愚痴，要得智慧，要身体健康，人格健全，都应使他人和我一样。这样的以己心度他心，即是慈悲与一切德行的源泉。耶稣说：「你要人怎样待你，你也要怎样待人」。我要人待我好，所以我也要待人好。虽近于自通之法，然在自他关系上，还是从为了自己出发。佛法说：我希望加此，可见他人也是希望如此的，所以应该对他人如此，这只是对人的同情，并无功利观念。儒家说：「己所不欲，勿施于人」；「已欲立而立人，己欲达而达人」：与佛法的精神，更为相合！

　　众生的生命，是心色和集，又是自他增上，彼此依存，苦乐相关的。人与人(众生)间有这样的关切，所以损害他是不合理的；自他既是相依而存的，害他即等于害己。反过来说：帮助他减少痛苦，也就等于减少自己的痛苦，这当然是合理 ── 善。这利他而后能自利，损他等于损己的道理，一般人不一定清楚地了解，或者还会反对而不愿信受道德的法则。可是我们从无始以来，生生不已的活动，不能不受这自他相依，苦乐相关的法则所影响。所以在不离自他依存的生活中，虽没有人教导，也会自觉到自他间的同一性，引发他人的需要，与我一样的意念。见人受苦而生悲恻心，见人得利而生欢喜心，每从无意间流露出道德意识的自觉。这种道德意识，或称良心，良知，什么人都是多少有的。不过有些人，为物欲 ── 色情、名誉、利养权势等所迷覆，道德意识的自觉，不容易显发，专门为私为己，损他害己。甚至见他失利而幸灾乐祸，见他得利而嫉妒障碍。然而穷凶极恶的，在某种环境下，也会良心发现，感到自己的罪恶而痛哭流涕的。

　　无始来不离自他依存而引发的，根源于仁慈的道德意识，不但是人人所共有的，而且是一切道德所不能离的。例如孝养父母，虽说是天经地义，然如为了奉养，从掠夺、贪枉、欺骗而得来财物，也不能说是善的，不能不说是非法 ── 恶的。因为获得财物时，对人失去了道德 ── 慈悲的缘故。所以说到道德的心行，应该重视这最一般的道德意识。

三. 道德的变与不变

　　部分人的看法，道德是：「放诸四海而皆准，百世俟诸圣人而不惑」，似乎一毫变动不得。另一些人，却以为道德是依经济及社会情况的变动而变动，并无一成不变的。这虽都有部分的意义，而实是：慈悲为道德的普遍轨律，无可变动；而表现于实际的德行，有着种种性，有着变动性，虽然内容还是有着一贯性的。

　　这可以分三点来说：一、表现于自他的社会关系时，如对家庭、区域、国家、世界，由于应对各社会层的不同关系，所表现的德行，也就多少不同，如『善生经』说：父子、夫妇、师弟等间，彼此都有应守的德目。依一般说：如家庭的孝道，是无可疑的应有德行。但在社会或国家的立场，就有「移孝作忠」，或「大义灭亲」的德行，而不能拘守家庭的孝道。经上曾说：「为家忘一人，为村忘一家，为国忘一村，为身忘世间」。这是为了(大社会层)大的利益，就不能不牺牲(小社会层)小利。不过，道德不是法律，重于自发自觉的操持；可以启发诱导，而不能强人所难，硬性的要别人如此。否则，不免有人要假藉「为公忘私」，「全大舍小」的美名，强迫人类作违反人伦、国谊的罪行(如共产党的硬要人斗争父母老师)，陷人类于大苦痛，恰好是违反慈悲，残酷而无同情的恶行。

　　二、表现于时间的前后关系时，由于社会情况有着某种变动，道德的措施，也就会多少不同。如家天下时代的忠君，到民国便不同。又如男女间应守的德行，从母性中心时代，到现今的一夫一妻制，贞操的含义，有着多少不同的。但这决不是道德无标准，忠贞永远是人类应有的美德，仅因时而表现不同，或从不完全而演进到更完全而已！

　　三、表现于根机的浅深关系时，同一社会，同一时代，而由于个人的根性，德行会多少变化。如佛法中，人乘法只要不邪淫，就是持不淫戒；而声闻乘的出家者，却完全遮禁。同是一样的戒，如不杀、不盗等，小乘要止，大乘中有可作的。在小乘中，不那样做是持戒，大乘中可能认为犯戒，要这样才算持戒。表面看来，大小乘的德行相反，其实不过由于发心不同，目标不同，对于戒德的运用，小小差别。而对于某一德目的尊重，某一德行的信守，始终是一致的。

　　总之，道德的根源在慈悲，这是不可能变动的；没有慈悲，即是不道德或非道德的。从此而表现于自他间多方面的合理关系，有孝弟忠信等不同德目。这些，可因时，因地，因对象，因志趣而不同，但这些德行，永远是人类相互依存所应有的准则。古人说：「盗亦有道」。大盗的劫掠残害，当然是不道德的。但大盗的能成大盗，至少在对于部属间，必有他的合理关系，这才能团集而成为大盗。如完全背弃了自他间的应有关系，大盗也是不能成就的。这说明了有人类，有社会，人与人间的应有德行，永远不可能背弃的。所以，我们鼓励人类尊重道德，实践道德，要从道德的根本去启发他，激发人类的慈悲，去实现于一切事行。如忽略根本，只知拘守陈迹，死执教条，那不但不能契合道德的真意，反而会引起对于道德的误解，甚而障碍了道德的开展。

四. 道德的三增上

　　增上，是依的意思。我们依此三者，可以使我们的德行，进展为更完善、更崇高的。对于道德，这三者都是有力的增上缘；但必须三者并重，而不偏于一边才好。什么是三增上？一、自增上，自是自己。二、法增上，法是真理或轨律。 三、世间增上，世间是舆论及公认的意见。要遵行完善的德行，不能不顾到这三者。这与我国古说的：「畏天命，畏大人，畏圣人之言」，有点相近。

　　一、自增上，即时常唤起自尊心。尊重自己，不甘下流。对自己所作的，勇于负责；对一切应做的事，由自己来担当。声闻乘说：人人有解脱分。大乘说：人人有佛性。确信自己有为善，成贤成圣，成佛作祖的可能，「彼既丈夫我亦尔，不应自轻而退屈」。不愿自暴自弃，努力向上，没有不能做到的。尊重自己，扩展自心的德行，负起自救救他的重任。尊重自己不甘下流，便是促进道德的主要力量。二，法增上，要循着真理而行，不能与他相违背。前面说过：善行名法，恶行即非法。凡契合缘起事理的心行，是道德，我们不能不顺此而前进。三、世间增上：大家以为这样是合理的，这样是圣贤或善人所称叹的，我就应这样做。尊重社会的公共意志，接受社会的善意批评，这才能成一个合乎人情的善人。例如从事政治，受到外来的批评，不肯反省，自以为然；甚或「笑骂由他笑骂，好官我自为之」，这必然走向恶行。尊重舆论，就会修正自己的偏失，走向光明的坦途。

　　三增上，是人类道德向上增进的基石。不但不能缺，就是偏在那一边，也会发生偏弊的。如过分尊重自己，每觉得自己的超胜；什么真理，人情，容易放在一边。这即使动机良善，也会渐渐地走向不道德的路，自害害人。如过于尊重真理，可能会冷酷而不顺人情。专顾世间，容易背弃真理。因为世间的意见，不一定对，真理并不以多数为标准。所以，我们要持行完善的德行，走向出世圆正的道德，决不能离此三者，而应从协调中不断向上。佛法的二乘，重于理智，对世间利济众生事业，不免冷淡些。这虽不是不道德，而到底不够完善。大乘圆满的菩萨道，三增上并重，这才能完成究竟圆满的佛德。

五. 佛化的道德在般若

　　上来所讲的，大抵与世间所说的相通，还不能表显佛法的特色。佛法能完成究竟圆满的德行，他的特质何在？佛化道德的特质在般若。

　　梵语般若，华语为智慧。但此所说的智慧，意义极深，指通达我法空性的真慧，不是一般智慧所可比拟的，所以『智度论』说：「般若甚深，智不足称」。为什么说佛化的道德在般若？这可从不道德说起。不道德的恶行，从什么而发生？是由于烦恼而来的。一切烦恼，以萨迦耶见──我见为本。一般世间的一切动作，都从我见而流出。做坏事，固然由于我见的策动；即使是做善事，也还是不离我见。一般人为着自身利益，遵行道德的生活，看来是洁身自好，为众服务，为社会国家谋利益，其实还是为自己的，离不了我见的力量。

　　为了满足个己的(我家、我国等)愿望，如损他而作不道德的事，固然要不得。就是行善 ── 像布施、持戒，如觉得我能修行，我比他好，我救了他，也还是和我见纠缠在一起。从私我的情见出发，即使高扬着为人类为社会的旗帜，也是不理想的。因为从私我的情见出发，好事非我来做不可；救人救世，也非我(我们)不可。我才能行善，我才能救国救世界，你不行。这种两贤相嫉，大抵是为了这个。依佛化的道德看来，这是不彻底不完善的。道德与不道德相杂，想行善而往往误入恶径。只要是善事，别人做与我做，同样的是善事；我应该做，他人能做更好。如非自己行善不可，对他即不能不争，或者并无多大不同而还是非争不可，这样的善行，问题可就大了！这是不能自利利他，不足以救济世间，不足以证得菩提的。所以，一般的恶行，增长生死，生起苦痛。就是一般的善行，也还在生死中，还是不能脱离苦痛的。由于一般的善行，并无彻底的善行，为善也从自己出发，于是世间的邪见者，怀疑道德，否认有纯粹为他的德行。实则，一般的善行，不离自己的情见，就是凡夫行；凡夫本来如此，就凡夫说凡夫，这不能责他怪他，还是应该奖励他为善。不完善的德行，到底比作恶好得多。凡夫的善行虽如此，而圣者的德行，却与此不同。

　　佛化的道德，建立于般若 ── 无我智的盘石；是破除私我，扫荡执见的特殊智慧。从这种智慧所摄持，所引导的，便与凡夫的德行，截然不同。不再专为自我，为我的家庭，我的庙子，我的故乡，我的国家而着想，能从整个人类，一切众生的立场去看一切。这在佛法，称为缘法界众生而发心。不但求自己得益，动机在使大家都得到利益。那些说世间都为自己，没有真实为人道德的怀疑者，若研求佛法，就知道佛法中，确有不为自己的真道德。菩萨为利益众生而发心，必要从无我智透出。如体悟一切法无我，真慈悲即活跃于内心；私情与爱欲，能当下断尽。菩萨悟入世间是相依相关的，法法平等不二，这才见众生乐如己乐，见众生苦而如亲受苦痛一样。与乐拔苦的慈悲，油然而生，而且是无限的扩展。这样的慈悲，似乎与儒者的仁，耶教的爱相近，然这是无我的慈悲，实在是大大的不同了。通达无我法性，发大慈悲心，这是真情与圣智协调的统一心境；学佛的最高道德，即从此而发现出来。

　　学佛，重在袪除私我，但不依方法，还是袪除不了。如遍地的荆棘蔓草，不锄尽根株，决不能生长嘉谷。我们心中的私欲，也是根深蒂固，非着力的痛下功夫，也不能清净而完成崇高的德行。所以修持悟入，目的在净化身心，从此而完成圆满究竟的德行。不知者以为佛法的修持，与世间与人类无关，这是重大的误解。要化除我我所见，要依戒、定、慧 ── 三学去修习。如儒家于道德的修养，也有一番功力，防范于起心动念之前。时时照顾，要人致敬，慎独。然佛法的修持，不但要息心而「制心一处」，还要于一心中，勘破自我，定慧齐修。从染恶根源 ── 我见去锻炼一番，琢磨净尽，才能心地发光，显发为完善的德行。真能做到私我净尽。般若现前，那就不但了脱生死，而一切行为，无不随顺正法，能真实的度脱有情。佛教所说的一般道德，与其他相通；惟有从般若而流出的无漏德行，才是佛化的不共道德。道德与真理慧浑融，表现出佛化道德的特色。

六. 学佛即是道德的实践

　　学佛是道德的实践，这说明了学佛是人人应学，不论男女长幼的。信佛的，到寺里来进香礼佛，持名诵咒，这是对于佛菩萨的崇敬，或请求佛菩萨的加被。真正学佛的不但是信仰，不但是遵行佛教的礼仪，而要信智并重。学佛也不是专重教理，研究一番就算数，而要解行并重。

　　学佛的主题，不外乎三学---戒、定、慧， 或开广为六度，这都是实践德行。其中，戒是一般的德行，重在止恶防非。然不单是止，如应作而不作，也是违犯的。能够持戒，身语的行为，就会合乎法度。不过，外表的行为虽谨持不犯，而还不能将内心的乱念息下。散乱，失念，不正知，这都是使心地蒙昧不明，使我们走向罪过的动力。所以进一步，应当集中精神，专心一境，使内心进入安定而纯净的境地，这就是定。得了定，部分的烦恼降伏了，但要断除烦恼，非引发无漏慧不可。真慧 ── 二无我慧，是廓清我见、妄执的利器，如炽烈的猛火一样，烧尽一切的烦恼。内心经过慧火的锻炼，毕竟清净，这才能内心外身，所行都能合法。慈悲心净化而增长了，能舍己为人，显发为圆满的德行。从这学佛的过程看，学佛不是别的，只是从外表清净而到内心清净，从内心净化而使外表的行为，更完美，更圆满，学佛实只是道德的实践。这一完美的实践过程，虽不能人人都做到，但要做一世间的善人，也得合乎学佛的戒学才得。

When peacocks roam through the jungle of virulent poison, though the gardens of medicinal plants may be attractive, the peacock flocks will not take delight in them; for peacocks thrive on the essence of virulent poison. Likewise when heroes enter the jungle of cyclic existence, though the gardens of happiness and prosperity may seem beautiful, the heroes will not become attached to them; for heroes thrive in the forest of suffering.

-- Dharmaraksita

Why We Take Refuge

by Yongey Mingyur Rinpoche

Everyone takes refuge in something. Often it’s in relationships, locations, or activities that offer the body or mind a sense of security and protection. Even neurotic or unhealthy habits — like eating too much chocolate or giggling compulsively — can function as a protective shield to ward off feelings of anxiety or vulnerability.

Ask yourself, “Where do I look for happiness? Where do I seek security and comfort?” In love, in social status, or in the stock market? Our car may break down, our company may declare bankruptcy, or our partner may walk out. Our perfect health will surely deteriorate and a loved one will surely die. The stock market goes up and down; reputations go up and down; health, wealth, and relationships — all these samsaric refuges go up and down. When we place our trust in them, our mind goes up and down like flags flapping in the wind.

One Frenchman told me that his own Tibetan teacher had discouraged students from ordination. This really surprised me. He explained that his teacher had said, “Most Westerners who put on Buddhist robes take refuge in their robes, not in the Buddha, dharma, and sangha.” I assured him that this was not limited to the West.

We live with a sense of lack that we long to fill. The monkey mind habitually tries to merge with something — particularly another person — in order to alleviate our pervasive sense of insufficiency. Yet samsaric refuges are inherently impermanent, and if we rely on permanence where none exists in the first place, then feelings of betrayal and anger compound the loss.

Emotions can also become refuges. Responding with anger and self-righteousness and looking for something to blame can become a habitual place to hide. If anger reassures your identity, you may return to that state for shelter, the same way someone else returns to their home. Perhaps your habit is to become overwhelmed by confusion and to ask others to come to your rescue. Chronic helplessness can be a refuge, a way of pulling back from the world and from your responsibilities. Before taking refuge in the three jewels, it’s helpful to know the refuges you already depend on, because this examination might really inspire you to turn in another direction.

Taking refuge doesn’t protect us from problems in the world. It doesn’t shield us from war, famine, illness, accidents, and other difficulties. Rather, it provides tools to transform obstacles into opportunities. We learn how to relate to difficulties in a new way, and this protects us from confusion and despair. Traffic jams do not disappear, but we might not respond by leaning on our horns or swearing. Illnesses may afflict us, but we might still greet the day with a joyful appreciation for being alive. Eventually we rely on the best parts of our being in order to protect ourselves from those neurotic tendencies that create dissatisfaction. This allows for living in the world with greater ease and without needing to withdraw into untrustworthy circumstances in order to feel protected.

Outer and Inner Refuges

We work with two kinds of refuge: outer and inner. With outer or relative refuge, we see the Buddha, Dharma, and Sangha as being outside of ourselves. This duality definitely offers more reliability than conventional refuges, but with limited benefits. As long as the Buddha is somewhere other than in our own heart and mind, we won’t see the true buddha — the empty clarity of our own pure awareness. The inner refuge helps us make the leap from the buddha outside to the buddha inside.

With inner or absolute refuge, the duality between outer and inner dissolves. Ultimately we rely on ourselves, on our own buddhanature, and on our own awakened qualities. Purification is the process of making these qualities more accessible so we can integrate them with our daily life. With practice, we recognise in ourselves the very buddha in whom we take refuge. This is the essence of practice.

Wanting to take refuge is itself an indication of buddhanature. We take refuge to be happier, to be free from suffering, and to feel more secure and stable. Why do we say that this wish itself reflects buddhanature? Because we never accept suffering as the normal or natural human condition. Whatever the degree of our unhappiness, this longing arises to be free of it. Where does this longing come from? How can we account for our deep sense that liberation from dukkha is possible? The answer is our own intrinsic wisdom. Nothing else explains why we intuitively know that our unhappiness is off balance, that it’s not our true self, and that it can be alleviated. Our buddhanature does that. It’s like an internal compass that keeps our direction set toward contentment, no matter how much anguish or pain we endure.

Some people interpret buddhanature as a kind of object. It almost takes on the quality of material matter, and our metaphors might contribute to this misunderstanding. When we speak of buddhanature as a diamond or as an internal compass, it might sound like a physical organ, such as the heart or lungs. But it’s not like that. It’s more like mustard oil that thoroughly suffuses every particle of a mustard seed, but becomes evident only when the seed is pressed and the coarse matter eliminated. The oil was never separate from the seed, nor did it occupy a specific location within the seed. We obtain oil through refinement, or we might say through purification, yet what we get was always there.

At all times, do not lose courage in your inner awareness; uplift yourself, while assuming a humble position in your outer demeanour. Follow the example of the life and complete liberation of previous accomplished masters. Do not blame your past karma; instead, be someone who purely and flawlessly practices the Dharma. Do not blame temporary negative circumstances; instead, be someone who remains steadfast in the face of whatever circumstances may arise.

-- His Holiness Dudjom Rinpoche

迷路的穷人

证严法师

无量劫以前，有一座原始森林，山林里林木茂密，是许多飞禽走兽的聚居之所。其中有一只母象怀胎了，不久之后，生了一只与众不同的小象，它一出生就有牙齿，小象牙焕发着晶莹光滑的白色光彩，卷起来的小鼻子像银环，额头上像长了一朵莲花，让人觉得很吉祥、很可爱。

随着岁月的流逝，小象慢慢地长大了，也普遍得到所有群居动物的敬仰，无论是凶恶的狮子、虎、豹、毒蛇或是微小的山鼠，大家都喜欢围绕在和善的大象旁边。

由于每天都有很多鸟兽围绕在它的身边，有一天它就利用黄昏时分，独自去找了一个很宁静的地方，希望享受一下清静的乐趣。

当它刚刚屈下两脚想好好休息时，突然听到哭喊的声音，它寻声去找，「噢！原来是有人跑到深山里来了。」

这个人很穷，来到森林里寻找资源以求过活，由于天色愈来愈暗，他又着急又惶恐，走着走着竟然迷路了，忍不住就放声哭喊起来，希望有人听到他的声音可以来搭救他。

当穷人手足无措，不知该如何时，看到了大象，他吓得拔腿就要跑；大象看到穷人惊慌的模样，立刻停下脚步，穷人看到大象停下脚步，也稍稍安心地停下来。大象看他不跑了，就慢慢地靠近他，穷人一看见大象走过来，吓得想要逃跑……如此反复多次，穷人心想：这只大象看起来很温和，好像没什么恶意？

穷人正在思考时，大象就屈下两只前脚，表示它的善意。此时穷人才慢慢接近大象，虽然他的心里还是很惊慌，却感受到一股祥和的稳定力。

他走到大象的身边说：「我很害怕，因为我迷路了！而且我已经饿了一整天了。」

大象似乎听得懂穷人的话，就用象鼻轻轻地将他揽住，并把他放在背上，然后载他回住处。

大象的住处有许多水果，穷人狼吞虎咽地饱餐一顿后，大象又将他放在背上载他走出森林。穷人坐在它的背上就开始打起主意来，「这是一头与众不同的大象，而且这座森林资源很多……我要记住大象走过的每一条路线，以后就可以再来寻找资源。」于是他很留心地注意大象经过的地方。

终于，大象载着他走出森林了，到了出口处，大象屈下前脚让他下来。穷人下来后，一边往前走，一边回头仔细记住入口处的特征，及全程的路线。

当穷人走入市集时，看到一位雕刻师正用象牙在雕刻艺品，而且交易十分热络，价格也颇昂贵。

他就问雕刻师：「你们这些象牙都是从象冢里找来的吗？那活象的牙呢？」

雕刻师回答：「对啊！活象的牙就更值钱啰！」穷人听了很心动，心想：「我应该先从大象的身上取得资源。」于是回头又往山林去了。

到了森林，穷人循着大象带他走过的路线，果然找到了救他的大象，说：「我很感谢你救了我，但是，在外面我却无法维生，所以很希望能从你身上取得一些资源让我过活。而你的两支象牙可以救我，让我生活无忧，你可以帮我这个忙吗？」大象和善地点点头。

穷人就拿出锯子，把两支象牙锯了下来，拿到市集去卖。过了一段日子，穷人又来了，跟大象说：「我把象牙变卖之后，只够把债务还清，现在我又身无一物，还是无法生存。你可以把口里的那段象牙再给我吗？」大象还是很温顺地点头答应，因此它口里的象牙也被穷人锯走了。

可是过了一段时间，穷人又来了，乞求地说：「虽然我的要求比较无理，但是如果没有你救我，我真的再也活不下去了。你可否连牙根也都给我呢？」大象还是很温顺地点头，让他用刀子割开皮肉、挖出牙根，虽然血淋淋的，但它还是强忍着巨痛，满足穷人的需求。

大象毫无保留地付出、奉献，而穷人却贪求无厌，对大象一再索求，一点感恩之心都没有，他在拔下大象的牙根之后，便洋洋得意地背着象牙一走了之。当他走到半路时，突然间山崩地裂、起火燃烧，穷人由于走避不及，被火烧着，最后遭滚落的山石活埋。

有时候人反而不如禽兽，这头大象就是佛陀过去无量劫的前身；虽然身为兽类，但是仍然没有忘记救助人的心。

从这个故事中，我们可以了解佛陀在无量劫前就已发心发愿行菩萨道，即使是一个人生活有困难，他也愿意忍下自己身体的痛苦，把身上的资源无怨无悔地奉献出来。正因为如此，所以佛陀能成佛。

每一个人的心中也都有佛性，只是我们仍处在「凡夫地」，如果我们能够努力精进、超越凡夫地，也是可以达到佛的境界啊！大家要努力、精进，在精进之时不可欠缺忍辱力。

大爱的付出也要步步坚持这分耐力，所以在生活中，我们要时时多用心啊！

Change is continuous. Day by day, one season slips into the next. Day turns into night and night to day. Buildings don't suddenly grow old; rather, second by second, from the moment they're constructed, they begin to deteriorate....Think of beings inhabiting this universe. How many people born a hundred years ago are still alive?... We see the play of impermanence in our relationships as well. How many of our family members, friends, people in our hometown, have died? How many have moved away, disappearing from our lives forever? ... At one time we felt happy just being near a person we loved. Just to hold that person's hand made us feel wonderful. Now maybe we can't stand him, don't want to know anything about him. Whatever comes together must fall apart, whatever once fathered must separate, whatever was born must die. Continual change, relentless change, is constant in our world.

-- Chagdud Tulku Rinpoche

His Holiness the 17th Karmapa, Ogyen Trinley Dorje

Day 3: 108 Green Solutions in Our Daily Life – Delhi, India (24th June 2016)

Uncompromising Truth for a Compromised World

by 5th Samdhong Rinpoche, Lobsang Tenzin

Today when we talk about the Buddha’s teaching of selflessness or the not-self or Shunyata, people mostly cannot comprehend the real connotations of these teachings. And they always fall into the error of negating the relative self. When you speak of selflessness, they take it to mean that they are completely devoid of self, that self does not exist at all.

It is only in Buddhism and in some non-Buddhist Indian traditions that the Truth is classified into two levels: the Ultimate Truth and the Relative Truth. And these two need to be understood at their respective levels. They are two sides of one coin, yet they differ vastly. The key point is that, if you deny the relative truth, then you cannot realise Shunyata, but will fall into nihilism instead: the negation of everything.

The Buddha does not negate the relative existence of anything, but teaches that whatever exists in the relative or conventional sense, exists interdependently and the common-sense of the interdependent nature of things cannot be denied by anyone. It is truth; it is a fact. Things do not exist as we view them in this moment, we who do not realise the true nature of existence. The ordinary person views phenomena as existing by their own nature, complete and independent in themselves. They impute the quality of inherent existence to these phenomena, as they do to the self. But the fact is that relative phenomena, including the self, exist in interdependence on each other and on a myriad bases. This quality of interdependence does not imply that relative phenomena simply do not exist at all, but only that their existence is not inherent to themselves. In simple terms, if you remove the interdependent factors of which phenomena consist, the phenomena themselves would disappear because they have no inherent existence of their own, or from their own side. So unless you clearly recognise what is to be negated and what is to be affirmed, there is every chance of descending into nihilism. In this case, what is to be negated is the notion that relative phenomena exist absolutely. On the other hand, it is equally important to affirm that they exist relatively or conventionally. It is important to take care and be very cautious about this; that you should not negate the relative existence of self. But the self which we conceive of now as an absolute entity having independent existence from its own side is to be negated.

So, unless you very profoundly see how you conceive yourself, you will fall into the error, either of absolutism or of nihilism. But if your understanding of self is profound, then you can very easily negate the notion of an inherently-existent “I,” and that negation is Shunyata.

The simple negation of inherent or independent existence is Shunyata. The way we conceive of self, the way we conceive of phenomena, need to be very precisely and clearly recognised. Then you will realise that it is completely different from the real nature of the existence of self. So, it is quite a difficult process of analysis. But unless and until you realise what is to be negated, it is very dangerous to negate anything. You might negate the whole thing, and then you would fall down into nihilism.

So, it is very difficult to verbalise; but through meditation, through observation, you will realise how you conceive the self. It is not yourself which you negate, but that self of which you have formed a conception: that conception is to be negated.

At this moment, if somebody calls you or addresses you, you immediately conceive a self which is almost identical with body, mind, and speech: the gross combination. But you never conceive of self as something very subtle or very different than your conception of it.

Somebody hits you, and you feel that he has hit you, he abused you, he oppressed you: and at that time your conception of “I” is so gross, so monolithic, and so singular. There is the perception of the singularity of “I” which comes forward—a sense of the singular existence of “I,” and that is a misconception, and that misconception is to be negated.

After negating that mode of existence, then you will automatically understand the transitory and interdependent existence of the relative self — and when you realise the relativity of self, it will cease to create attachment or hatred — and it will see, since it is in the right view of self-existence, and it will automatically give you the right view of the existence of others, and then compassion arising from that profound understanding of the equality of all beings will come out naturally.

So, the negation is not negation of the relatively existent self, but the negation is the negation of how we view ourselves right now. That view is to be negated.

In the Canon and in the teachings the self as a whole, as an entity per se, is negated — but at that time the teacher is addressing you directly, attacking, as it were, the way you perceive yourself. It is a method for finding that which indeed is to be negated. So it sometimes seems as though the teachings are negating the total relative self. But we need to separate the teaching technique from the object which it seeks to accomplish. We need to separate these two and identify the object which is to be negated. Only then can the reality of selflessness be realised.

All of the mundane and supramundane good qualities of the Mahayana and Hinayana are the result of serenity and insight…. An undistracted mind is mental one-pointedness, the serenity aspect, while accurate reflection on facts and meanings refers to discerning wisdom, the insight aspect. Thus, you must achieve all good qualities of the two vehicles through both (1) sustained analysis with discerning wisdom and (2) one-pointed focus on the object of meditation. You do not achieve them through one-sided practise of either analytical meditation or stabilising meditation.

-- Lama Tsongkhapa

Larung Gar Buddhist Academy

China issues demolition order on world's largest religious town in Tibet.

Source: http://www.tchrd.org/china-issues-demolition-order-on-worlds-largest-religious-town-in-tibet/

His Holiness the 17th Karmapa, Ogyen Trinley Dorje

Day 2 (PM): Intelligent Choices – Delhi, India (23rd June 2016)

His Holiness the 17th Karmapa, Ogyen Trinley Dorje

Day 2 (AM): Love and Compassion – Delhi, India (23rd June 2016)

谁能保证你下辈子还做人

嘎玛仁波切

佛陀讲“暇满人身难得”，我们不要以为做人很容易，这辈子过去了，不一定能投胎再做人。看看我们周边的其它生物，海洋生物、陆地上的生物等等这些众生，数量庞大，不可计数。实际上人类数量目前只有七十多亿。海洋里有数不尽的生物，陆地上一个大蚂蚁窝里的生命可能和一个城市的人口差不多；人体里的细菌有多少？我们的身体是一座微生物工厂，人体内有六十万亿细胞，每天生产出一千亿到一百万亿个细菌，远远超过全世界的人口。其实人在生物群体中，也只是非常可怜的生物而已，由于身体里其它生物的“叛乱”，随时都可能让人类丢掉性命。

人类情感很丰富，思维方式比其它众生更细腻与圆满，就是往前往后往左往右，方方面面我们都能思考。更重要的是，人类有喜怒哀乐，有想要远离痛苦、解决痛苦的思维方式，遇到问题会懂得寻找方法，这就刚好具备了修行的基础。当遇到生、老、病、死、爱别离、怨憎会、所恶临身、所求不得等等痛苦、挫折、烦恼、困惑之时，人们会思维如何从里面逃脱出来。你想逃脱的心态，就叫解脱，也叫出离心。具备出离心的人，在闻思修佛法的时候，会有一个良好的基础。

我们经常讲：富贵难修行。如果一个人身体健康、家境富裕，享受着天伦之乐、荣华富贵，即使说信佛，也往往是表面上信佛，真正让他拿起念珠，念念咒，拜拜佛，一般都不太容易。捐钱没问题，东捐款、西捐款，身上有的是钱，你让他去做点义工，没时间；你叫他去念经持咒，也没时间。拿自己在人间的福报进行一些上供下施他愿意，谈到修行就困难起来了。

这样的人，来世可能也还是个比较富有的人，不能生为富有的人类，也会生为富有的其它众生。比如像喜欢珠宝的人，这辈子做过一点善事，下辈子就会报，生下来身上还带着珍珠，变成珍珠蚌；或者变成珊瑚虫，守着一大堆珍贵的珊瑚，一生下来就很“富有”。喜欢房子的人可能就投胎成乌龟、王八、海螺、贝壳、蜗牛这些生物，一生下来就带着壳，各式各样的 “房子”有很多，都很漂亮，花花绿绿的，还有双层的。几百斤重的龟都有啊，它的壳上千年都不坏，前世一定也做了不少放生，要不然命哪有那么长？所以很多时候，你积的德不一定会成熟获得暇满人身，可能是成熟在其它方面了。

今生既然已投胎做人，在喜怒哀乐的无常幻变中，很多人也已知道，真要脱离轮回之苦，还是要踏踏实实学佛。就像伟大的释迦牟尼佛一样，他见到了生老病死等苦难，最终选择了舍弃荣华富贵苦修，终于寻找到了究竟解脱的方法。

学佛的人，到了往生的时候不需要恐惧，是快快乐乐地死，我们叫安乐死，实际上就叫涅槃，哈哈笑着就走了。等待死亡的过程也是快乐的，知道自己要为死亡做哪些准备，去恶行善，累积福报，忏悔罪业，自净其意，祈请上师佛菩萨的慈悲加持，心里有底儿，很踏实，就像密勒日巴大师讲的：“死亡非死亡，死亡是小成佛。”

不少高僧大德今生的业障已经清净，很快就可以成就了，来世可以成菩萨、成佛，所以修得好的，很多就盼着、期待着死亡的那一刻，四、五、六十岁就走的有很多；被众生一直祈请留下来，延寿利益众生的并不多，因为他们的使命完成了，就可以得到解脱。

我师父尊贵的土登曲吉扎巴尊者准备涅槃的时候，在成都的疗养院里，他就哈哈笑，笑得很开心，笑声特别大。隔壁还住着一个副省长，护士听到老上师的笑声怕领导睡不着觉，就来敲门说：“你们能不能不要跟老人家开玩笑，他笑得太厉害了。”而对于高僧大德来说，那个老的躯壳终于可以换掉了，就像换房子一样，小房子终于可以丢掉换个大房子，要成菩萨，要成佛，当然是非常高兴的事情。

如果不修行，根本无法从轮回的漩涡中逃离出来，谁能保证你下辈子还做人呢？

Cultivate the thought of loving- kindness, for by cultivating loving-kindness, ill will is banished forever. Cultivate, too, the thought of compassion, for by cultivating compassion, you will find harm and cruelty disappear.

-- Buddha

His Holiness the 17th Karmapa, Ogyen Trinley Dorje

Day 1: Life & Death - Delhi, India (22nd June 2016)

His Holiness the 17th Karmapa, Ogyen Trinley Dorje

Day 1: Life & Death - Delhi, India (22nd June 2016)

The Natural State of Happiness

by Chökyi Nyima Rinpoche

We all know, intellectually at least, that the Buddha’s dharma is not merely a topic of study, nor is it simply something to be practiced on our meditation cushions. But as we hurry through our daily lives, it is easy to forget that the quality of formal practice is intimately tied to the quality of our minds, moment to moment. Practitioners of all levels can benefit from instructions on how to enrich their own lives and the lives of others by cultivating five noble qualities that are within reach of us all: contentment , rejoicing, forgiveness , good heart, and mindfulness.

The basic nature of our mind is essentially good. The Buddha taught that all beings are buddhas covered by momentary obscurations; when those obscurations are removed, they are real buddhas. The true identity of every sentient being, not just human beings, is a state of unconditioned suchness. This is the basic nature as it is, pure and perfect. We have an inherent capacity to care for others and to understand; it’s not a product of education or upbringing. To practice the dharma means simply to develop and nurture these intrinsic qualities. That is our task, our responsibility.

According to the Buddhist approach to spirituality, the ability to care includes both loving-kindness and compassion. We aim to cultivate loving-kindness and compassion until they are boundless, totally free from partiality. The ability to understand, when developed to its utmost, is called “the wisdom that realises egolessness,” an insight that sees the fact that the self, or the personal identity, has no real existence.

There are many conventional methods for infinitely expanding our kindness and compassion and realising the true view. Contentment, for instance, is a valuable asset not only for so-called spiritual people but for everyone. Discontentment ruins every chance for happiness and well-being, but true happiness is immediately present in a moment of feeling content and satisfied. From today on, no matter what, try to appreciate whatever you have: the comfort of your home, the pleasure of your possessions, and the goodness in the people close to you. Happiness is already present and accessible to each and every one of us.

Often when imagining what it takes to make us feel happy, we see some other place or object that we haven’t managed to possess: I’m just about to. I’m on my way there. I can achieve it, I simply haven’t yet. As long as fulfillment is at a distance, we will remain unfulfilled. When we do not get what we want, we are not happy. Ironically, once we do get what we seek, it’s not that satisfying and we still are not happy. The grass is always greener on the other side.

We all know that those who have nothing suffer. It is understandable; they are hungry and they have lots of other problems. They may be too hot or too cold. But who is truly happy?

We need to seriously investigate whether people who have fame, power, and wealth are happy and whether those who have nothing are always unhappy. When we look into this, we see that happiness is not based on objects but on one’s mental state. For that reason, those who are truly happy are the ones who appreciate what they have. Whenever we are content, in that moment, we are fulfilled. The teachings of the Buddha are common sense.

On one hand, it’s very simple: we are all searching for happiness. How do we become happy without a big effort? Whenever we appreciate what we have, we are happy. That effort is an intelligent technique. We might have a very simple life, but still we can think. This flower is lovely or this water is good. If we are too picky, thinking this is wrong and that’s wrong, then nothing is ever perfect. We need to learn how to be content so that whatever we have is precious, real, and beautiful. Otherwise, we might be chasing one mirage after another.

The second noble quality is rejoicing. Our basic goodness is obscured by negative emotions. The Buddha said that there are 84,000 types of negative emotions, but among these, there are two in particular that often cause problems because they are quite difficult to notice: pride and envy. Envy is one of our biggest, most unnecessary types of mental suffering. If someone else’s life is better than ours, we become jealous, angry, and disappointed. It can sometimes make us very uneasy: our food loses its flavor, we have trouble sleeping, and our blood pressure can go up. Rejoicing is the second intelligent remedy to all this useless self-torture. We can mentally share in other people’s happiness. Is there any easier way to attain happiness?

The third noble quality is forgiveness, which is very important. Pride can be quite powerful. Even in moments when we are loving and caring, if we’re not getting along with someone and our heart is saying, “The best thing to do is just forgive,” behind that voice there is another one saying, “No, don’t. You are right. You did nothing wrong.” Pride constantly prevents us from forgiving others, an act that is so healthy and beautiful.

Forgiving and apologising have the power to completely heal rifts, but we need to understand how and when to apply them. If we try too early, the situation might still be volatile. We need to find the proper moment, and once we’ve done that, we should be careful about the words we choose, the tone of our voice, and even the physical gestures and facial expressions we make. Each of these has a lot of power, and if one of them is off, we won’t be that effective. If, on the other hand, we can express an apology in a heartfelt way, we will always be able to achieve peace, respect, and mutual understanding.

Most important of all is to have a good heart, which is the fourth noble quality. Like everything else, in order to have a good heart we need to investigate until we are clear about what true well-being actually is, both in the temporary and long-term sense. The source of happiness and well-being is not only loving-kindness and compassion but also an insight into the true view of reality, because someone who fully recognises reality becomes a tathagata, or fully awakened one. Conversely, the source of suffering is hate, craving, and close-mindedness. These three are the roots from which all our troubles grow.

By “true view” I mean knowing the nature of things exactly as it is: the basic, essential nature of what is. This insight has to do with how we experience things. Everything that appears to us seems real and solid but in fact is only a mere impression of something that occurs as a result of causes and conditions. In and of themselves, things do not possess even a shred of solid existence. This is why the Buddha taught that all phenomena are emptiness while occurring in dependent connection. Hence, it is good to study the twelve links of dependent origination, both external and internal. This will enable us to see that mind is of primary importance; everything depends on it. Whatever is experienced, felt, or perceived is dependent on mind — on an experiencer experiencing it, observing it, knowing it.

Why would the Buddha say that all sentient beings are confused or bewildered? Was it because sentient beings really are confused? It could be that the Buddha was mistaken and that all sentient beings are not confused. We need to investigate this point, because one of the two parties is definitely mistaken. The Buddha also said, “Don’t take my words at face value.” If they are wrong then we should speak up. We are allowed to examine the Buddha’s words for ourselves and to question whether or not he was wrong.

Let’s take an example. The Buddha said that all formed things are impermanent and unreal. However, we have the instinctive feeling that things are actually real and permanent. He really challenged us. He said that we haven’t bothered to look closely; we haven’t questioned our own beliefs. When we do, we discover that things are not really as they seem. Things are re-formed again and again, moment by moment, by causes and circumstances. When we start to carefully investigate and dissect objects, we also see that they are made out of smaller and smaller parts: molecules, atoms, more and more minute particles. If people bothered to explore in this way, they would find that even the atom does not really exist.

In the Root Verses of the Middle Way, the great master Nagarjuna wrote that since the formed cannot be found to exist, the unformed couldn’t possibly exist either. He also said that samsara is merely our thinking. When we are free of thought, that is real freedom.

The discovery of the unconditioned natural state involves a process of learning, reflection, and meditation training. The most important of these three is meditation. We hear about all different styles of spiritual practice — such as meditating, visualising, and reciting mantras — but we must understand that there is only one purpose to all these endeavours: improving ourselves. This means allowing our basic goodness to manifest.

To achieve this we need to apply the teachings in daily life. The first step toward developing kindness is mindfulness, making our minds as calm and clear as possible, which is the fifth noble quality. This is something we can practice every day, wherever we are, whatever we are doing. We need to be aware each and every moment. What are we saying? What are we thinking? How are we moving about? Be aware moment by moment, before moving the body, before speaking, and also while moving and speaking; then afterward remain aware, asking, what did I say or do?

There are many types of meditation training, but they all fall into one of two categories: the first is deliberate meditation with effort, and the second is practicing being completely effortless, free of conceptual focus. The most profound and truest meditation is the training in complete effortlessness, but it is not our habit to be that way. We are pretty much in the groove of being deliberate, in using effort, whether mental, verbal, or physical. Unconditioned suchness, which is our natural state, transcends every type of mental construct and is effortless. Learning, reflection, and meditation are very important because we need to recognise our true basic state. Through listening and learning we become familiar with the teachings, and through reflection we become convinced of their truth and develop certainty. Learning and reflecting are definitely deliberate and require a lot of effort, but they are essential.

In order to be brought face to face with unconditioned suchness, our basic nature exactly as it is, there are two factors that are very helpful, but they are not easy to acquire. One is boundless love and compassion; whenever love is almost overwhelming, when kindness and compassion are unwavering, there is a moment available for you to realise the unconditioned natural state. The other is sincere devotion to and unshakeable pure perception of the unconditioned natural state. From this spontaneously arises a respect for and pure perception of those who have realised the unconditioned natural state and have the capacity to reveal it to others. This also includes a pure appreciation of anyone who really practices and trains in the Buddhist teachings.

In a nutshell, the real Buddhist practice is to try our best to bring forth in all beings the true sources of happiness and well-being — boundless love and compassion and the unmistaken realisation of the natural state, the unconditioned innate nature — while at the same time removing the causes of suffering, which are craving, hate, and close-mindedness. That is what it really means to have a good heart.

Love and compassion can be expanded until they become boundless, genuine, and impartial, making no distinctions between friend, enemy, and stranger. We must continue in our efforts until we have removed even the slightest obstacle to our love and compassion. Only when our love and compassion have become boundless will they be truly effortless.

Meanwhile, our perseverance should be joyous and spontaneous. Such perseverance springs from our awareness of the unconditioned natural state, therefore it is not merely an admiration, yearning, or longing. As your comprehension of the profound nature becomes stronger and grows deeper, you develop a confident trust. Spontaneous, effortless compassion begins to blossom as you continue to train after having truly recognised the natural state as it actually is. Sincere compassion radiates from the deepest part of your heart. You can’t help it; it just naturally springs forth.

Before becoming aware of this natural state, we are bewildered, creating painful states all the time, but by continually training in this, we recognise that beneath everything is an unconditioned natural state. We start to notice that every selfish emotion begins to soften and subside of its own accord. As pain and worry diminish, our confused way of experiencing subsides more and more. Then we begin to really understand how other beings feel. You may ask yourself: What can I do to help them? If I don’t help them, who will? This is when real compassion overtakes you and a sincere, unchangeable devotion begins to grow within you. We call this the dawn of irreversible or unshakeable confidence.

True confidence begins with a trust in the instruction that reveals this nature. Once you have experienced firsthand that it works, of course you feel confident. This also is directed to the source of the instructions, the one from whom you received them. You are grateful to him or her, as well as to the entire lineage of transmission through which the instruction came to be passed on to you. That is true devotion. These two, effortless compassion and unchangeable devotion, join forces so that your training quickly grows deeper and deeper. Your practice is strengthened to the point that it is unshakeable, like when a strong gust of wind causes a huge fire with plenty of firewood to blaze even higher.

The great master Atisha wondered what it meant to be really learned and concluded that real wisdom is to understand egolessness. True ethics are to have tamed or softened your own heart; whenever that is the case and somebody actually cares, is watchful and conscientious, that is real ethics. What is the foremost virtue? Atisha said it is to have a profound sense of caring for the benefit and well-being of others. What is the foremost sign of success or accomplishment? Not clairvoyance or miraculous powers, but to have fewer selfish emotions. These may sound like just a few simple sentences, but they are very profound and of great benefit when you take them to heart.

If we are freed of all lust, desire, attraction, thirst, passion, and craving for the manifold various forms, feelings, experiences, constructions, and varieties of consciousness, then, with the inevitable change in and alteration of these, we do not experience any disappointment, dissatisfaction, discontent, pain, frustration, sorrow, or despair. Not living immersed in these derivatives of greed, we therefore do not suffer from the hot fever of wanting, nor of longing, nor of any urge. Moreover, when these bodies disintegrate, cool and calm, we shall attain a good destination. This is the blissful advantage and assured benefit of removal of desire and craving here and now. Pursuing pleasure produces delayed and hidden pain. Relinquishing desire for pleasure gives ease now and bliss later.

-- Sariputra, Samyukta Agama

Compassion and Universal Responsibility

 

His Holiness the 14th Dalai Lama's talk on "Compassion and Universal Responsibility" given at the University of Utah's Huntsman Center in Salt Lake City, Utah, USA on June 21, 2016.
 

 

 

学佛与人生

惟覺老和尚

       我们都希望生活要充实、愉快，也希望生存有价值、有意义；除了生活、生存外，我们还有自己的生命。人的生命是无穷尽的，社会上少数人不了解生命的可贵，所以自我放弃、自我陶醉、自我消遣，乃至于寻欢作乐。

　　所谓的人生，包含三个意义：一个是生活、一个是生存、一个是生命。每一个人都应该要关心自己，能够关心自己、尊重自己，一定也能够尊重他人，关心他人的生活、生存和生命。

　　佛法告诉我们，人有过去、现在和未来。如果我们相信人有过去、现在和未来，我们的生存空间，就是无穷尽地广大；我们的生命，就是无穷尽地长远。佛经中提到，过去是因、现在是果；现在是因、未来是果。但人们并不相信这些道理，为什么呢？一般人认为，未来的事看不见，过去的事也不知道，所以不相信过去，也不相信未来。既然不相信过去，也不相信未来，那是不是也不相信现在呢？如果连现在也不相信，人生不就失去方向了吗！

　　关于过去，至少我们知道父母的父母，知道曾祖父母，也知道曾祖父母的父母……，再追溯上去，历代祖先可能就不知道了。但是，不知道并不能说没有。因此，我们应该了解，过去是一定存在的。古今中外，有些人一生下来，就知道前世的事情。例如，中国历史上有一个知名的文人白居易，一生下来就认识「之、无」二字。

　　前一阵子，报纸记载台南有一个人，喝醉酒躺在公园里面，经路人报警送到警察局。等他清醒了，正要问他发生了什么事情？他却突然心脏病发而死。警察依程序处理并通知家人领回，也请法院开了死亡证明。他的儿子将他领回去后，他晚上就托梦给儿子，说：「我不是因为喝酒心脏麻痹醉死的，而是被六、七个人打死的，赶快替父亲申冤啊！」他的儿子到了警察局，重新报案申冤。结果经过调查、验尸，证明他确实是被打死的。

　　佛教的历史上，这类事情也记载得很多，证明每一个人都有他的生命，都会起念头。这一念心，在晚上睡觉时会作梦。为什么人会作梦呢？在梦中进入另外一个天地、另外一个世界，有苦也有乐，等到梦一醒，乐也不可得、苦也了不可得。每个人应该多多少少都有过这种经验，有时候梦中的事情，还会有一些感应。因为我们这一念心是无远弗届的，这念心灵的感受，无论远近，都是存在的。例如，自己的亲人、子女到国外念书，每天都在挂念他的生活、学业、身体健康。某个晚上做了一个梦，梦到所想念的人生病；第二天长途电话一打，确实生病了！这是什么道理呢？这就是心灵的作用。相信一般人都听过第六识的感应，人除了物质生活外，还有心灵的世界。所以，佛法告诉我们，人有三世因果，从这个角度来看，确实有其根据。

　　如果人只重视物质生活，为了追求物质、功名利禄，不停地忙忙碌碌。为了自己的享受、事业、名利，不择手段、巧取豪夺，或许自认为很有成就，其实却造了很多业，也给社会带来很多动乱，乃至造成大众的伤害，最后终究空过一生，这就是物质生活泛滥所造成的影响。

　　然而人除了物质生活，还有心灵世界；如果只是盲目地追求物质，心灵便无法得到安定，空虚、烦恼也常常伴随而生。一般人追求物质，就算追求到了，心中也无法得到满足与充实，因为物质生活有限，而人的欲望却无有穷尽。例如：对拥有钱财而言，一般人有了十万想一百万，有了一百万想一千万；就算是拥有了全世界，还想要征服太空。所以始终在追求当中、在烦恼当中。

　　在欲望的驱使下，所追求的得到了，只是暂时得到一种满足与快乐。这种快乐并非真正的快乐，而是物质刺激我们的眼、耳、鼻、舌、身、意等感官，短暂的快乐。等到这种快乐的感受慢慢消失了，又感到空虚烦恼，又去追求第二种快乐，这便是一种周而复始的恶性循环。过去一般人以打牌、跳舞作为刺激感官获得短暂快乐的方式。现在的人不但打牌、跳舞，还要吃摇头丸，用各种方法来麻痹自己，使自己忘了自己是谁。然而，如此一来，却也让自己愈来愈卑微。

　　佛法告诉我们，对物质生活要看淡、看破、放下；精神生活则须提升，如此才能有安乐的生活。

　　精神生活就是我们当下这一念心，这念心不想过去、不想现在、不想未来，感觉很平静、很宁静，这就是最富足的精神生活。例如，白天在上学、上班或做任何事业，到了下午或晚上，感觉身心很疲倦，这时候，只要把眼睛闭上静坐一段时间，让烦杂的思绪、心念沉淀，心中没有妄想，清明的智慧现前，马上就感觉精神充沛，我们的心灵也因此获得净化提升。明白这个道理了，就要有信心，要在这一念心安顿自己、提升自己、净化自己。

　　物质生活和我们的精神世界是同时发展的。所谓物质生活，在佛经里面来讲就是福德资粮。如果我们明白这些道理，从这个方向去努力，人生就会愈来愈光明、过得愈有意义。

　　所谓修福德就是修善法。如果没有福报，做什么事情都会不顺利，都会产生障碍。例如学生念书，虽然立志要大学毕业，或者想要得到博士学位，但是如果没有福报，经济环境不允许，家里面连三餐都没有着落，衣食住行都有障碍，这时候，只能半工半读。白天打工，缴学费、维持家庭，晚上还要去读书。由于一个人的体力、心力是有限的，因此，在这种因缘条件下，想要学业有所成就，实在是非常不容易。相反地，如果经济环境很好，一切衣、食、住、行都是现成的，能够专心用功读书，学业一定会有所成就。在社会上做任何事情都是如此，出家修行也是一样，所以，佛法告诉我们要修福报。而福报从何而来？就是要修一切善法。

　　中国历史上的宋太祖，曾拜张果老为师。张果老就是陈抟仙人。当时，宋太祖的手下大将名叫曹彬，专门为宋太祖打天下，是一个大功臣。陈抟仙人一看到曹彬，就说：「大元帅，我看您的脸相有点不对喔！到了晚年的时候，性命难保，您现在应该多修善法，绝对可以改变您的命运，增加您的福报啊！」曹彬知道他是个仙人，绝对不会骗人，所以始终把这个问题放在心里。有一次，宋太祖派曹彬领军收复四川瀛邠县。收复后，部将们建议曹彬放火烧城，以永绝后患。曹彬当时记起了陈抟仙人的话，于是下达命令，所有的人都不准伤害这里的人民和一草一木。不仅如此，曹彬还发放生活费给投降的俘虏，或者发放他们还乡。后来曹彬离开此地，瀛邠县的人就为曹彬修了一个庙，称为曹公庙。曹彬领了部队回到京城后，遇到陈抟仙人，陈抟仙人一看：「大元帅啊！您做了什么大善事？我看您面有金光，相貌都变了！您现在不但不会害病，将来一定是大富大贵啊！」后来，曹彬生了九个儿子，都是将相之才；他自己活了九十多岁，富贵长寿。这就是修福报、修善法的果报。

　　佛经云：「不可以小善而不为，不可以小恶为之。」佛陀经常对弟子开示，告诉大众要修福报。例如有一位比丘，受居士供养了一件新衣服。佛陀就藉这个机会，问他的弟子：「现在有居士供养你一件新衣，你这件旧的衣服，要怎么处理啊？」这位弟子回答：「世尊，我现在得到了新衣服，旧的衣服还是要保存，等到旧衣服穿烂了，才开始穿新衣服。」佛陀又说：「啊！等你把旧衣服穿烂了，又做何处理呢？」这位比丘就讲：「这衣服穿烂了，就把它剪成一块一块的，当成擦桌子的抹布。」佛陀接着又问：「如果擦桌子的抹布已经擦烂了，要怎么处理呢？」比丘便回答：「世尊，这抹布烂了，我就把它埋在树下做肥料。」

　　借着佛陀与弟子的问答，我们便能深刻了解惜福、修福的观念。惜就是爱惜，修就是积极的修善断恶。一个是开源，一个是节流。开源就是积极的成就功德、善法；节流就是要爱惜我们的福德资粮。尤其我们现在物质生活，都很丰裕、充足，更要懂得去珍惜。佛经云：「施主一粒米，大如须弥山，今生不了道，被毛带角还。」就是说这批菜、这粒米，任何事物我们都要爱惜，爱之不遗，这就是惜福。如果一个人，在人生当中知道这些道理，无论是衣、食、住、行，都本着惜福、修福的观念，福报便会愈来愈增长。

　　一个人这一生，或是活到七十岁、或者是一百岁，不论寿命长短，都一定要吃、要住、要穿。佛经中提到，我们过去所修的善法、福报，积聚成今生的福德资粮。今生的福报，如果是一千万元，就要在这一生，七、八十年甚至百年使用这一千万元，所以这一千万要知道爱惜。如果不知道爱惜，吃喝嫖睹，很快这一千万就掏空殆尽，钱没有、衣物没有了，我们的生命、生活便会直接受到影响。就算是重新努力、奋发，剩下的这几十年还是会受苦。古云：「福禄寿，三星拱照」、「未睹生，先睹死。」这句中国的俗话，就佛法来讲，就是一个因果。过去的因，现在的果；现在的因，未来的果，丝毫不假。

　　有的人说，未来的事情何必理会那么多？未来又看不到。其实未来，并不一定是来世，十年也是未来、三年、五年也是未来、三天、五天也是未来、甚至于下一个钟头也是未来。倘若我们了解这些道理，「未来」实在不是一个迷信。如果修善积极、用功积极，不必等到来世，现世便能感得善果。

　　有的人看到社会上有很多人没有做善事，却都富贵、平步青云。相反的有很多人都在修善，乃至于在吃素，这一生中却是苦苦恼恼，没有发迹。便认为佛法中的所说的因果，只不过是劝我们做好事罢了，根本没有所谓的因果。

　　以佛法而言，这种观念是错误的。佛法所谈的因果通三世，过去、现在、未来，是非常公平、必然的轨则。过去信了佛，做了善事，今生便具足福德可以来运用。今生做了坏事，虽然逃过了法律，但是恶业的果报在未来必定会呈现，所谓「三世因果，丝毫不假」。

　　儒家有句名言非常有意义。「做恶不灭，必有宿得；为善不昌，必有宿殃，殃尽必昌。」做恶的人，你看他现在好象是步步春风，一切都在富贵当中，这其实是他过去生中修来的福报。今生他若不知道再修福报，只是在享受，等他把福报用光了，马上就会穷途潦倒，如何还能这样春风、富贵。「必有宿得」，前世修的福报用尽了，业果现前，马上就要受报。观察社会中种种状况，便可了解此言不虚。「为善不昌，必有宿殃」，做好事的人，现在没有善果，是因为他前世做了恶业。恶业果报现前，今生就一定要去受报。了解因果的道理，不管什么业报现前都要忍耐，现在积极努力的修善断恶，等到恶报的业果消除了，善业现前，一定会受善报。

　　由儒家的这句名言：「做恶不灭，必有宿得；为善不昌，必有宿殃，殃尽入昌」可以了解佛法和儒家的思想，是不谋而合的。明白此理，未来便有无穷尽的希望。佛经有云：「富贵人家修行学佛，从光明再到光明，贫贱人家学佛，从黑暗到光明。」了解这个真理，朝这个方向去努力，这一生中一定能够改变自己的命运。

　　中台山有中台四箴行，落实这四个道理，福德智慧便能增长成就。

对上以敬

　　对于父母、师长和主管，都要有恭敬心。每个人心中都有慢心，认为自己很优越、很高尚。无论是家庭、学业或事业，每个人都有自尊。如果自尊偏差了，就是一种慢心。自己有了慢心，并不容易察觉，所以要有恭敬心，藉恭敬心来改变自己的慢心。对上以敬，子女对父母、学生对师长、属下对主管都要有恭敬心。儒家所说，「主诚互敬」，有诚、有敬，自然能成就善法、功德。佛法云：「有一分恭敬心，就消一分业障；消除一分业障，便能增长一分福德智慧；有十分恭敬心，就能消除十分业障；消除十分业障，便能增加十分福德智慧。」所以对上要养成恭敬心，只要有恭敬心，自然就有福德。

对下以慈

　　在上位的人，对于下属要有慈悲心；例如父母对于子女要有慈悲心，关心子女的身体健康、学业及生活，这些都是慈悲心的展现。身为主管，对部属要有慈悲心，关心的部属的身体、升迁。受了长官的关心，部属一定很忠诚。如果不去关心，在下位的人，自然就对上位的人产生隔阖，所以要以慈悲心对待下属。佛法云：「诸佛菩萨以慈悲心为根本，因慈悲心生菩提心；因菩提心而成等正觉」无缘大慈，同体大悲；菩萨以慈悲心为根本，是趣入正觉的要道。

　　每个人心中都有三把无明火，第一是瞋火、第二是欲火、第三是饥火。这三把火时时都在焚烧我们的心。如果具有慈悲心，无形当中就能化除心中的瞋火、欲火及饥火。欲火，指的是男女之欲，男孩子看到女孩子，产生了欲爱，心当中就有火，心念一动，身体就会发烧。起心动念时没有觉察，还继续打妄想，慢慢想下去，无明火便愈来愈深，到了极限，这把火把理智都烧掉了，就称之为色胆包天，便会做出种种不轨的事情。相反的如果常常保持慈悲心，无明火便无从烧起，所以平时要有慈心，方能灭除心中的烦恼火，清明的智慧便会时时现前。

对人以和

　　对任何人都要和气。一般人都知道「家和万事兴，和气能生财」，心当中常存与人和合相处的心，我们的生命、身体才会健康。如果不合，喜欢发脾气、起瞋心，无形中就会损伤身体的健康，人与人之间也不容易产生一种和睦、合作的互动。例如佛教为维持僧团和合而制定六和敬，依这六个共同遵守的理念，来维持僧团的和谐。了解人与人之间要和气、和合的道理，并能身体力行去实践。这个社会一定安详，家庭一定和气，整个世界一定太平，所以与人和合相处，是很重要的事情。

对事以真

　　做什么事情都要认真负责，不居功不诿过，就是真。无论做任何事情，在学校读书、做学问要认真负责，平时要复习，从来不缺课，考试不做弊。就算凭着作弊通过考试而拿到文凭，因为平时不认真学业，便有书到用时方恨少之憾。等到要用时，自己的才智、技能，都不如人，事业、前途一定没有办法辉煌腾达。所以在学校，要认真负责，用功学习。以研究学问而言，自己要有逻辑，要找到思惟道理的方式，不能东抄西抄，人云：「千古文章，一大抄」，那是错误的说法。现在和过去不一样，抄袭他人的作品，就会受到各方的指责，乃至于学业、事业，都会受影响。

　　所以对什么事情都要真，在家庭、在社会、在任何岗位，都要认真负责。例如打坐也一样要真，不能敷衍了事，静坐并非只是坐着而已。打坐时不打妄想、不打昏沉，要保持这念心清楚明白，才能与道相应。否则身坐在这里，心在打妄想，就等于没有静坐，浪费时间。

　　中台四箴行是增长福慧的方向，把这四个方向的道理做到了，一定能增长福德，不论在何处，都能自在作主，诸事顺遂。

　　人必须要有福报，没有福报做任何事都是障碍，修善积福的道理便在此。然而有福德还必须有智慧，如果有了福德与钱财，不知道如何应用，甚至于滥用，吃喝玩乐、花天酒地，反而运用福报造恶业，造了恶业就要堕落。

　　佛法告诉我们，除了钱财、福报以外，还要修智慧。一般人可能会误解，以为佛法提到的智慧，是指拿到博士、硕士等学历，乃至于学习种种技艺就是智慧。其实，这只是一种知识而非智慧。

　　佛法的智慧和知识是有分别的，知识是学习而来的，而能学的这念心，才是智慧。所以智慧是本具的，知识属于后天学习而来的。无论是科学、哲学、医学，都是学习而得的知识。我们这念心，保持平静、宁静，经常检讨反省，使这念心安住正念才是智慧。

　　古德云：「为学日益，为道日损，损之又损；以至于无为，无为而无所不为」。对于所学习的，天天都要增加、要进步，所谓：「学如逆水行舟，不进则退」，学习种种知识就是在增加。而道就是我们这念清净心，「为道」，就是要修行成道，使我们这念心光光明明，一法不立。把心当中的贪心、瞋心、痴心、慢心、疑心，去的干干净净就是「损」。「损之又损，以至于无为」就是不生不灭、无穷尽的生命。在人生当中，除了修福德以外，还要体悟自己的本心本性，才是真实不虚的真生命。禅宗里面讲：「本心本性」，也就是一般人常说的，「要活在当下」。

　　如果真正活在当下，生命就是无穷尽的，因为心念是不生灭的、是真实不虚的，不随妄想执着与颠倒，这一生会过的很愉快、很幸福，因为我们找到真正的自己了。

　　一般人常把自己称为「我」，究竟那一个是我？举例来说，小学的时候，认为小学是自己，可是小学很快就过去了。小学读完了，就读中学，读中学的时候，认为中学这段生活是自己。可是中学读过了，又读高中，你认为高中这一段生活是自己。一旦高中毕业了，高中这一段生活也不存在了。我们的身体、生活或习气，无时无刻都在改变；每一个时段、阶段，都不一样。高中毕业了，读了大学，又觉得读大学好象没有成就。等大学毕业了，又想拿一个博士，或者在社会上创造一番事业。等到当了公司的董事长，过去大学的生活已不复存在。

　　不论董事长、老师、教授，每一个因缘都是人生另一个开始。甚至于生了孩子，孩子又结了婚，抱了孙子……想一想，那一段生活是「我」？如果小学时的自己是「我」；那么到了大学时，小学时的「我」又去那里了？依此类推实在是找不到自己啊！

　　一般人所认知的「我」都只是外面的一些假相。年轻的时候，年轻貌美、身强力壮，认为这是自己，可是很快就会过去。到老的时候，老迈愚钝，还认为这个是自己。人生就像一个梦境，每一个阶段都对梦境中的「我」产生了执着，因为认为有个「我」，便会因为在乎这个假相的「我」而产生执着与痛苦。如果我们不产生执着，确确实实就能掌握自己的真生命。一般人常说，「人老心不老」这句话显发着人生的真理，真正悟到这句话便能了解确实是「人老心不老」。

　　举例而言，在小孩子的时候有见闻觉知，能见、能闻、能觉、能知这念心。活到七老八十，还是有见闻觉知这念心。小孩子时，吃盐巴知道是咸的，等到七老八十了，吃到盐巴还是咸的。小孩子吃糖知道是甜的，活到七老八十，还是知道吃糖是甜的。外相的假我会改变，而能知的心始终都存在，体悟到能知的这念心就是我们的真生命。

　　每个人都有灵知灵觉的这念心，「知」就是我们的觉性，能够把「知」掌握住，白天、晚上都能作主；进一步达到绝对的知，不仅不作恶梦，连好梦都不作，甚至达到无梦的境界。所谓「圣人无梦」，即使在睡梦中也是清楚明白，这念心始终不迷惑、不颠倒。

        圣人即是觉者，每一个人都有灵知灵觉的这念心、都有佛性，都可成佛、成菩萨，都能达到圣人的境界。所以佛、菩萨，不离当下这念心。心中起一个善念，这个善念使我们心生欢喜、心开意解，一念清净当下即是净土。心当中时时保持正念，就能超凡入圣；心当中有邪念、杂念、恶念、有贪、瞋、痴，就是在地狱、畜牲、饿鬼中受苦。佛经云：「心、佛、众生，三无差别」。这念心性人人本具，要作迷惑颠倒的众生、超凡入圣的圣人、随境堕落的三途都操之在己。

　　古人云：「水能载舟，亦能覆舟」。「水能载舟」，用水譬喻我们这一念心；这念心起了善念、正念、净念，就能载舟，载我们到光明的地方去。相反地，心当中起了恶念，邪见、杂念，就是黑暗、就要堕落受苦，这就是「水能覆舟」。如果明白这些道理了，只要当下这一念心能够作主，人生一切都是掌握在自己手中。佛经中提到，每一个人都有灵知灵觉的这念心，这念心不生不灭；只要时时回光返照，使心平静、明净、作主、安祥、自在，就是掌握了我们的真生命。

　　中台禅寺，每年皆定期举办禅七，在禅七当中用功体悟心性，就是在体验自己的真生命。举例而言，第一天、第二天、第三天，初初开始打坐觉得腿酸、腿痛、腿麻，觉得不是在坐禅，像是在坐牢那么痛苦。等过了第四天、第五天、第六天，身体调过来了，这念心就像一潭止水、一片镜子这么宁静、平静，一个钟头一剎那就过去了。此时便能真正体会到这念心，体会佛法的真，体会到自己的真生命。

　　除了体悟以外，还要有智慧，智慧就是认识自己当下这念心。我们的智慧不足皆来自妄想，执着太多，把这一念清净心蒙蔽了，使我们无法认清万法的真实相状。这念心，像天上的太阳一样，时时刻刻都是在光明当中，可是云雾一来，太阳的光明被乌云覆盖起来了，好似光明不见了。但是乌云一过去，自然云开日现，光明重现。所谓蒙蔽，并非指失去，而是清明的智慧心被无明烦恼障碍了。

　　佛经当中提到，众生有八万四千烦恼，所以佛陀广说八万四千个法门来对治烦恼。如果把烦恼再归纳，便成一百零八个烦恼，有一百零八个法门来对治；如同念珠的数目常是一百零八个念珠，念破、照破我们一百零八个烦恼。烦恼化除了，心就得到清凉与解脱、就能超凡入圣。再把一百零八个烦恼，浓缩归纳成六个烦恼，贪、瞋、痴、慢、疑、邪见。这个六个烦恼，障碍我们内心，如同六弊。用六波罗蜜：布施、持戒、忍辱、精进、禅定、般若，来对治心当中的六个烦恼；烦恼对治了，心念便得到提升与解脱。

　　所谓解脱不是一般人所说的死亡，也不是到西方才是解脱。而是指我们心当中的烦恼没有了，从烦恼的执着束缚中解脱。烦恼是自己的妄想累积出来的，现在不打妄想，马上烦恼就没有了。佛法中提到：「放下屠刀，立地成佛」。「过去种种譬如昨日死」，这念心，过去所起的心念，已经过去了，再也不要去想它，一切从现在开始。「未来种种譬如今生」，现在知道修福德，把握当下，我们人生的生活、生存和生命，一定是很愉快、很幸福。

　　要圆满我们的人生，第一个要有福报，第二个要有智慧。如果福德、智慧圆满，就能成佛作主。遵循佛法而行，能令我们达到智慧与福报圆满。佛经中提到「福慧两足尊」，这样的境界，人人都可以做到，没有哪一个做不到。福报每个人只要落实、用心尽力，都能做到；智慧的涵养，便要透过检讨反省，如果知道检讨反省，并且确实落实，智慧增长，人人都能成佛作主。

　　每一个人都有这念心，福德与智慧的增长，能帮助我们不打妄想、昏沉，念念分明、处处作主。作主的心保持三分钟、清净三分钟，就得到三分钟的解脱，做三分钟的佛。能保持十分钟，得到十分钟的解脱，就成了十分钟的佛；我们保持半个钟头，半个钟头得到清凉、自在、解脱，就成了半个钟头的佛。所以从这个角度来看，确确实实翻过来是手掌、翻过来是手背，一切都操之在己，只是做与不做的问题。

　　宋代理学家朱熹曾作诗云：「半亩方塘一鉴开，天光云影共徘徊，问渠那得清如许，为有源头活水来。」打坐也有境界和层次之分，所谓「半亩」，是指我们这念心就像池塘的清水一样。这一潭清水，怎么样去找？便要回光返照。「一鉴开」，只要能够返照就能觉察到我们自性的光明，看到本心本性。平时，两眼都是往外攀缘，现在把它收回来往内照。往内照马上就会发现，这一念心里面有种种的妄想、有种种的境界。

　　这念心无量无边的广大，念念迁流，像作梦一样，都是虚妄不实的境界。不能作主，打坐时也容易如此，很多人不了解打坐，研究打坐，结果反而走火入魔。因为把心中的幻境当作真实的境界，一旦当作真的，我们这念心就产生了分别执着，心收不回来，就乱说乱讲，行为举止异常。所以心中有种种的妄想、执着、欲爱，在打坐时，这一些念头、境界现前时，就是要作主，不要理它。

　　「天光云影共徘徊」，虽然妄想的心念不断迁流，但清净的心是本具的，从不因为妄想而失去。静坐时只要不理妄想，不追随妄想，妄想自然会慢慢减少，便有一点清凉的境界了，这时候就会觉察到自己的本心本性。感觉一个钟头一剎那就过去了，身心都很平静、很安然自在。

　　「问渠那得清如许」，怎么有这么好的境界啊？「为有源头活水来」，其实每一个人都有本具的心性，我们自己迷失了方向，不知道往内照，拼命往外面攀缘追求，执着妄想为真。能向内观，体会到这念宝贵的本心本性，就会觉得生命是无穷尽的。

　　所以无论是佛法或是儒家，都告诉大众有个真正的生命，真正的生命就在诸位听法这念心，只要自己直下承当，当下即是。人生除了物质生活以外，还有精神生活，明白了心性的道理，人活在这个世界上，便很充实、很富有、很愉快、很实在。

　　生命除了家庭、事业以外，还必须从福报与智慧这两方向去努力，才不枉费自己这一生，在种种动荡不安的外境中，找一个真正安身立命的地方，找到自己的真生命。