A Commentary on Right Effort

by Geshe Lama Konchog

Suffering in this Life

Lama Tsongkhapa has said the superior thought, or bodhicitta, is like a sail to a ship. If the sail is not blown by the wind, the boat cannot move or travel anywhere. So, although we may have this superior thought or bodhicitta, if it is not blown by the wind of effort, the ship of hearing and contemplation cannot move. Therefore, without right effort, sentient beings cannot cross the ocean of cyclic existence and reach the city of liberation or enlightenment.

Effort is the best amongst all the friends and listlessness is the worst of all the enemies. If the force of effort is applied, even the tiniest insects and animals can attain the state of full enlightenment. We are human beings, so we have the power of wisdom to be able to discriminate between what is to be abandoned and what is to be practiced. We know the benefits of virtuous actions and the faults of non-virtuous actions.

We have discussed this kind of power, this potential, so we should never become discouraged by thinking, “I won’t be able to reach enlightenment.” Instead we should think, “I can definitely attain enlightenment. I have the power, I have that potential.” By thinking this way, we can generate the courage to be able to work in a better way towards the attainment of enlightenment.

Even the smallest insect can attain enlightenment if it generates the force of effort. While we are human beings, we should not think that we can’t gain enlightenment or generate that force. We should always think, “I can gain enlightenment and I can generate the force of effort. I can then have a mind that delights in the performance of virtuous deeds.”

We may think that this is just too difficult, but it is possible to reach enlightenment. However, there are many hardships to overcome along the way. This could mean that we have to make sacrifices, even of our body. If we are afraid to do this, it will be most difficult to attain enlightenment, because we are unable to discriminate between heavy and light sufferings.

From beginningless lifetimes we have taken many types of form. We have taken a life where we were tortured daily, or where our limbs were cut and injured or maybe even sliced into many pieces. However, compared to the sufferings that we have experienced in the hell realms, the sufferings or problems we are encountering now on the way to the state of enlightenment are nothing, or perhaps they are only very small.

All the sufferings that we have experienced in the past have been completely wasted. If those sufferings had been a cause for enlightenment for ourselves and others, then they would have been meaningful, but they did not help us to attain enlightenment, or even to awaken our minds, so they were completely wasted.

The sufferings that we experienced in the lower realms, such as the hells, were very intense and had to be experienced for a very long time compared to the sufferings that we are experiencing now.

By abandoning the purpose of working only for this life and instead, working for the attainment of enlightenment, the hardships and difficulties that we encounter along the way to enlightenment are nothing compared to the sufferings of the hell realms.

The sufferings that we experience now are very small and they can be endured. In fact, they are very easy to endure. An example of this is a doctor who treats his patients for serious illnesses. In order to remove the illness he might have to take blood from the body and test it. Some doctors might use a fire to burn a part of the body, or they may give injections. All of these kinds of treatments bring some form of harm or suffering, yet they will result in the relief of the severe illness in the long run. So, even though we know we are suffering now, we can endure it by thinking that we will benefit from it.

The sufferings that we encounter on the way to enlightenment are the sufferings of hardship, but they are comparatively small compared to the sufferings of the hell realms. In order to remove the sufferings of cyclic existence, we have to bear them.

If we can endure the suffering we are experiencing now — the suffering of travelling on the path to enlightenment — then we will eventually be able to eradicate the immeasurable suffering, not only of ourselves, but also of others.

Some very skillful doctors are able to treat their patients without causing them any pain. The Buddha also gives many different methods for us to be freed from suffering and from encountering many difficulties. Sometimes we encounter so many difficulties that we cannot bear another minute. Now, if you are unable to endure such hardships, I want you to stop for one minute.

Generosity

If we are not familiar with the practice of giving, we should not do it right away. We should not give away things that will cause us to endure suffering. First of all, we should give away small things until we have become familiar with giving and then gradually start giving bigger and bigger things. Later, when we become comfortable with giving, we can give even of ourselves — our limbs and flesh. This will be just like giving somebody a portion of food.

In order to attain the state of enlightenment, we must apply the right methods. The Buddha said that these are not the methods used by ordinary doctors who cause pain to relieve diseases, but rather he showed us methods that free us from the sufferings of cyclic existence. These are the methods of abandoning the two extremes and abandoning the delusions, both of which cause us to wander in cyclic existence.

There are not too many hardships that we will encounter while we travel on the path to enlightenment, so there is no need to be frightened or to feel fear while travelling along that path.

In the beginning, it is a very difficult path to travel along. To engage in the deeds of the bodhisattvas we may be asked to sacrifice our limbs, our heads or our hands. To have fear of these hardships would make it very difficult for us to ever attain enlightenment.

Shantideva says that we do not have to undergo such hardships. If we are not familiar with suffering and are unable to bear it, then we should not have to do so. We can stop until we become completely familiar with a practice, then we will be able to do it easily. In this way there will be no hardships at all.

Initially, if we are unable to make big sacrifices, such as giving away big and valuable things, we should start with small things, such as a small portion of food, or things that are not held so importantly. Then very gradually we can progress to where we are totally familiarised with giving and then we can offer anything easily — even our own flesh.

Fasting Retreat

When the Buddha gave teachings on using effort, he said that when we apply right effort there is no hardship. By applying right effort, the mind is then able to do things very gently and with great delight. For example, if we apply right effort when doing the sessions in the fasting retreat, we will experience no hardship.

However, if we apply no effort and we do not have the mind that delights in performing virtuous deeds, then just doing one session will be the cause for much hardship. If there is no effort, there will be hardship, but if there is right effort, it will be very easy. For example, if while doing the session we think, “Oh, my visualisation is not very good. I cannot sit straight and I feel very sleepy,” and so on, there will be many hardships during that session. If we apply right effort and try to do everything with delight, then it will not feel like a hardship.

When we do the fasting retreat, we are told we will incur the karma to be reborn in the pure realm of Amitabha. Just thinking this way should be enough to stop any difficulties from arising, for example, by remembering this, how can we feel upset about not eating any food for one day?

However, this all depends on our state of mind. It is only from our mind that we experience suffering or happiness. For instance, during the fast in the retreat we should not stretch out our legs or arms, nor should we sleep with outstretched legs or arms.

If we go back and sleep after finishing a session, we will feel hunger later on and will have difficulty sleeping that night. This can bring other problems such as headaches, fever or it can even be a cause for hepatitis. Sleeping in between sessions can bring many problems. If we really are very tired, we can lie down for awhile, but then we should stand up and walk around. If we think that we will sleep only for a very short time, then that is OK. However, if we just lie down and go to sleep after every session, then that is no good at all.

If we go to sleep during the daytime, we will feel very bad when we finish the fasting retreat and will never want to do it again. However, if we do not sleep in the daytime, at night we will have a very nice sleep and in the morning we will feel very refreshed and then we will feel quite happy about continuing on.

Hungry Ghost Realm

As I said before, the Buddha was very skillful when he taught us how to practice generosity. He taught how to give away the small things that we do not hold so much attachment to. We should do this because if we give with miserliness we can’t give delightfully and then there is no right effort, as well as no generosity .

Miserly people can be taught to practice giving, for example, even if we cannot give to others, we can give to ourselves. For instance, if we have a thing in our right hand, we can give it to our left hand and then the left hand can give it to the right hand, and so on. This creates no problems because we are not really losing that thing. Even though we are giving, we are still receiving. However, doing this causes us to feel the delight and happiness of giving and receiving; the practice of generosity.

We may very well think that it is not too difficult to give to ourselves, but for some people this is very difficult. Some people just cannot give anything at all. Some people cannot even give away the things that they cannot use themselves, they keep them at all times. There are some types of beings who find it very difficult to give even a cup of water to others.

These kinds of people will take rebirth in the hungry ghost realm. The hungry ghosts have three kinds of knots in their throats and it is very difficult for them to swallow food or water. They have been born as hungry ghosts because they could not give anything to other people and they could not even use those things for themselves either.

Some people cause trouble by telling others who are trying to give something: “Oh, you should not give so much. That is far too much!” Or even: “You should not give anything at all!” By saying these things to others, we will take rebirth in the hungry ghost realm with the three knots in our throat.

Only one drop of water can go down the throat of a hungry ghost, because of the three knots. When lamas make torma offerings to hungry ghosts, they say: “...and I give you one drop of water,” because they can only swallow one drop of water, and if they take more it will cause many problems in their stomachs.

These hungry ghosts always say: “Don’t give a lot; give a little.” They recite this every day, just as we recite mantras.

If we are not skillful in practicing the Dharma or in actualising the path, things will become very difficult and we will have to endure many problems. However, if we practice with right effort, we will have no difficulties at all. When we know how to do the fasting retreat, we will have no problems and we will do it very happily. Therefore it is most important to know how to do it in the right way.

Bodhisattvas in Cyclic Existence

Bodhisattvas actually reside in cyclic existence, but this does not upset them. They do not feel any suffering, because they know how to live very gently. There is no rebirth for them while they reside in cyclic existence. They are not born into cyclic existence by the force of karma and delusions; they are here by the force of compassion.

Their birth is very different from ours and they do not have any regrets about being in cyclic existence, so it is for this reason that the bodhisattvas of the Mahayana path are superior to the hearers of the Hinayana path, as the hearers do not have this compassion.

Whenever the hearers take birth in cyclic existence, they do so out of karma and delusion. They have fear of undergoing the suffering of cyclic existence, so they cannot be encouraged to travel on the path of the bodhisattvas.

When bodhisattvas sacrifice their bodies out of compassion, they do not feel any form of suffering. They have abandoned all unwholesome actions of the three doors, so they have no suffering in their mind.

Bodhisattvas are those beings who have reached the higher level — they have reached the third ground of the third bhumi. They experience no suffering, even when their bodies are cut into pieces. This is true also for the high tantric practitioners. Even if somebody beats them with a stick, they do not experience any pain. This all depends on the mind.

Here I am explaining the application of right effort. Bodhisattvas make this kind of sacrifice and experience no suffering, because they do it all very happily and joyfully. The reason they experience no pain is because they do not hold the misconception of grasping at the self and they have not incurred any negative actions such as killing, etc. They do not have the concept of “my” body.

Once there was a bodhisattva called “The Always Crying Bodhisattva.” He wanted to go and receive teachings from another bodhisattva, who was his teacher. This bodhisattva was teaching on the Perfection of Wisdom Sutra.

The Always Crying Bodhisattva did not have any offerings to make to his teacher, so finally he decided to sell his body to collect the offerings. He shouted out in the middle of town: “Is there anybody who wants to buy my limbs or my body?” Nobody came to buy, but finally, an incarnation of Brahma came in the form of a human being and said: “I would like to buy your flesh and bones.”

When he heard that, the Always Crying Bodhisattva felt so happy and went down to the corner to start smashing his bones, for the sale. However, while he was doing this, some girls saw him and asked him why he was doing such a thing. They said: “It is very stupid to do that. Why are you torturing yourself?”

He said to them: “I am doing this so that I can sell this body and collect enough money to bring offerings to my teacher, so I can receive the teachings on the Perfection of Wisdom Sutra.” Then the girls asked him: “What are you going to do with this teaching?” He said: “By receiving this teaching, I can attain the thirty-two major marks and the eighty minor marks of a buddha.”

While he was doing this, he did it with such joy and also with great compassion, by thinking it would help him attain enlightenment for the sake of all sentient beings. Therefore, he did not feel any suffering or any regret because he possessed the realisation of bodhicitta and great compassion.

The Always Crying Bodhisattva always seemed to be very poor, because he did not have any material things. Actually, he was not poor; he was very rich with the realisation of emptiness and bodhicitta. The reason he was always crying was because of not being able to see his teacher, not because he did not have any material things.

Milarepa also used to stay in a very poor condition. When people looked at him, they would feel most upset for him, thinking that he had a very ugly form. His condition was caused by eating too many nettles; his body had become green like the nettles. People thought that he was very skinny and very ugly and they thought he did not own anything, so they felt very sorry and upset for him. But Milarepa felt very sorry and upset for them, because they thought he was very poor and skinny.

Milarepa felt most upset for sentient beings, because he thought that sentient beings incur so much negative action just for the clothing and food of this life, and for that amount of negative action, they have to wander endlessly in cyclic existence.

Due to the power of bodhicitta, bodhisattvas can expel the non-virtues that they have incurred in the past and they can store the accumulation of merit and wisdom easily. This is why the bodhisattva path excels over the path of the hero.

不要以為修行修到最後是什麼事都沒有，修行是越修越多事；然而多事是無事，都是別人的事，都不是我自己的事，即使一天到晚忙，但是他心不盲。人會迷失，就是因為有我；證到無上正等正覺不是要掌控一切法，而是讓一切法「法爾如是」，平等平等。如果理解錯，會變成我修得越好，掌控能力越大，我永遠都在，那就不是佛法。

-- 法傑法師

放下

慧门禅师

要“放下”就要先舍自我，不然自我愈强，就愈不容易放下。愈无执著者，自我就会渐渐减少，当自我减少了，才是真正的放下。

放不下就担起来

放不下是因为担得不够，担得太轻。如果你担得不够，不愿意放下，只有继续担，担到担不动时，自然就会放下。譬如，今天让你担50公斤，你能做得到，要是让你担100公斤、200斤，恐怕走不了几步，你就担不动，自然而然就放下了。

人活在世间，到底在担些什么？世俗人要担的有眷属、父母、夫妻、子女等。为了让家庭生活更好，求工作、房子、车子、然后再求社会地位、名誉、财势。每个人自出世就一直在求。愈求愈多，包袱愈来愈重，烦恼跟着也愈来愈多，不知如何是好。

如来禅蓬刚成立时，一位国中的注册组长来参加禅修，在禅修期间考上国中主任，去接受在职培训。结束前一星期，因为部分理念与研习中心不同，内心渐感有压力。于是，请了一个星期的“病假”来禅蓬，故意不继续参加主任培训，她认为当主任会束縳她的修行。她刚来的时候，我和她小参，看出她是放不下的心态，但为了一口气，又不愿屈就研习中心的要求，所以借口生病而请假，以逃避心中的压力。开始时，我先附和她的观点，认同她的看法；等到结束前两天，研习中心打电话来，要她回去考试，起先她仍是拒绝，不愿意回去。到了最后一天的紧要关头，我转变话锋，用话点她，要她回去考试，不要为难研习中心。最后，她改变心意，回去参加考试，顺利取得结业证书，现在已经在国中当上教务主任。

不久后又再来禅修，当我讲到“放不下就直下承担”时，以她的故事当例子，她才了悟地说：“当初师父要我回去参加考试，以便拿到结业证书，好当主任。我还以为师父势利眼，还看重世俗。我好不容易经过内心的挣扎，决定不参加考试，不拿结业证书，为的就是要放下。放下世俗，好专心修行，可是师父不但不让我放下，反而叫我继续在世俗法中追逐，当时心中觉得很纳闷，可是一时也不好言说。现在听了师父的开示，才明白原来师父的意思是‘该承担的时候还是要承担’。原来师父早就穿透到我内心潜意识的放不下，所以教我放不下时赶快担起来；然后在日常的实修中验证佛法，在工作中自自然然地将佛法与禅修的益处阐扬出来，度更多人前来修持善法，现在我终于明白‘放不下，就直下承担’的禅意了。”

眼、耳、鼻、舌、身的放下

有一次，佛陀的弟子代替佛陀去一个偏僻的地方说法；临别时，弟子请教佛陀：“我出外传播佛法，信徒中有许多女众，眼见了，怕起心动念，犯戒律，要如何是好呢？”佛陀说：“不要看就好！”真的那么简单吗？不单是肉眼不要看，还包括心眼不要看。弟子又问：“不要看就好，很难！若碰到女众跌入水中，必须要救，该怎么办？”佛陀说：“不要摸就好！”佛陀所谓的“不要摸”，并不是不要用手去触摸，而是不要用心去摸。凡夫往往是：手虽然没去摸，心却透过眼睛走出去摸,自己迷失了本心仍不自觉。

弟子又问佛陀：“当必须要用眼看，也要用手触摸才能救她时，又该怎么办呢？”佛陀说：“保持觉知，保持警觉。”佛陀的意思是指每一剎那，都要清清楚楚，了了分明，要知道自己在做什么？虽然在看、在救，只要保持觉知，就不会起心动念；没有起心动念，就不会有欲望，就不会犯戒。真正放下外缘，放下内心的罣碍，这样才是真正的放下。

要放下，首先必须敞开心胸，全然接受动静一如的参禅打坐修行法门。要放下，就要修无对立、无分别心。这要如何修呢？就是修“三法印”中的“诸法无我”。“诸法无我”相对的就是“诸法有我”。修行要抛掉自我，才能进入无我，进入无分别、无对立的心。放下之后，才能进入较深的禅定，定力愈深，愈能开悟，悟境愈大，愈能打开开阔的智慧，才能将本来就具足的般若智慧显现出来。透过“禅”的修持，用参禅打坐法门，经历自己的实践力行，才能明心见性，这才是参禅打坐的真正目的。

如来禅蓬有一只狗，名叫“放下”

1994年禅七时，行禅到外双溪的圣人瀑布；回程时，有一只癞皮狗跟着大众回到禅蓬。这只狗全身长满了脓疮，全身毛掉光光了，露出血水的皮肤，又脏又臭，恶心极了。大家见到牠，都退避三舍，不但不给东西吃，连门也不让进，可是却也赶不走。每次行禅，总是跟着，甚至在队伍的前面领路。回程，如有人走得比较慢，它就在队伍的后面等待照顾落单的人，一直到大家都安全回到禅蓬为止。

走在路上，要过马路时，为了保护行者的安全，它会守在路口，对着飞驰而过的车子猛吠。如果汽车或机车因而减速，它就摇摇尾巴，静静地站在路旁，默默看着行禅的队伍通过。如果汽车或机车不减速，或是面露不悦神色，它就对着汽车狂吠不止；有时还会用自己的身体挡在车前，一副为了保护行者，不惜牺牲自己生命的架势。我看了很感动，不忍心再赶牠走，就把牠送到动物医院住院医治，前后医了45天，痊愈后，才把牠接回来安住。此后，行禅时，牠一定在队伍的最前面领众带路；看到“飞车”仍猛吠不已，俨然“大护法”的样子。

有人认为这狗自不量力，难道不怕被车辗死？但在我看来，并非自不量力，而是牠心中这么想：“若能以我的性命来照顾修行者，保护修行者，让修行者能安心修行，我就心满意足了！”狗儿连性命都能放下，岂不是全然的放下吗?

每当行禅时，一旦“放下”在前头吠叫，就有学员担心“放下”的安全而大叫：“‘放下’过来！‘放下’过来！”，我就问他们：“是你放不下，还是‘放下’放不下？你有没有好好照顾好你的脚步？照顾好你的心？你为何分心叫别人放下，自己却放不下呢？”如来禅蓬的“放下”，都懂得放下生命，保护行者的性命，而我们修行的人呢？

启动生命蜕变的机器

很多家长对小孩很严格，都说：“我是要你好，才叫你这样??”但是他们往往都是站在自己的立场去想象：“我认为你应该怎样，你就要怎样。”而从未试过站在孩子的立场去了解，孩子应该过什么样的生活才会真正有快乐、喜悦？很少有家长能做到这一点，都一直以自己的标准、自己过去走的路来要求孩子要如何如何，这样一来，反而给孩子带来很大的压力。

试想，假定你的孩子跟你一样，按照你安排的轨道继续走，他会变得怎么样？从出生到现在，你喜悦的时间比烦恼的时间多的？请合掌！只有一位；从出生到现在，不靠外在因素就有喜悦的？请合掌！一个也没有。这就表示，我们的生命，从出生以来都处在烦恼、生气、愤怒、痛苦的状况比较多。如果连你自己都烦恼痛苦不堪，一点喜悦、快乐都没有，还要小孩步上你的后尘，那不是硬要把他推落和你一模一样的生命模式吗？想想，我们哪有资格把我们的小孩往火坑里推？自己走过的路都无法得到生命的喜悦，硬要小孩照我们的路走，他仍然和我们一样不会有喜悦的。假定对这个问题加以深入探讨，我们就不会因为孩子不听使唤而生气。做父母的，应该发掘孩子的兴趣，专长，帮助他把潜在能力开发出来。

A deterioration in discipline is allowable, but never the view; discipline leads to higher realms, the view leads to the supreme stage.

-- Aryadeva

Wishing all Hindu Brothers & Sisters a Happy Diwali!

Without Center or Limit

by Tulku Urgyen Rinpoche

Mind is not a thing that has physical form, sound, smell, taste or texture. Mind is empty. Space is also empty. No matter where you go in space, there is no limit, no boundary, no edge. If you were to travel in a space ship in a single direction for a hundred billion years, you would not reach the end of space. It’s the same with the other directions — you can travel forever, and you’ll still never reach a place where space ends.

Now, how can something without limits have a center? It can’t, can it? That is why it is taught that space has no center and no edge. The Buddha used space to point at how mind is. He said that mind is empty like space: that just as space has no limits in any direction, mind has no center or edge. As a matter of fact, wherever there is space, mind is present. And Buddha taught that throughout space, wherever space reaches, there are sentient beings. And wherever there are sentient beings there are disturbing emotions and the creation of karma. And wherever there is the creation of disturbing emotion and karma, there is also buddha nature. The awakened mind of the buddhas is all-pervasive.

As sentient beings, we think, we remember, we plan — and the attention thus exerted moves towards an object and sticks to it. This mental movement is called thinking or conceptual mind. We have many different expressions in Tibetan to describe the functioning of this basic attitude of mind, of this extroverted consciousness unaware of its own nature. This ignorant mind grabs hold of objects, forms concepts about them, and gets involved and caught up in the concepts it has created. This is the nature of samsara, and it has been continuing through beginningless lifetimes up to the present moment.

All these involvements are merely fabricated creations; they are not the natural state. They are based on the concepts of subject and object, perceiver and perceived. This dualistic structure, together with the disturbing emotions and the karma that is produced through them, are the forces that drive us from one samsaric experience to another. Yet all the while, there is still the basic nature, which is not made out of anything whatsoever. It is totally unconstructed and empty, and at the same time it is aware: it has the quality of being able to cognise. This indivisible unity of being empty and cognisant is our original ground that is never lost.

What we are missing is the recognition that our natural state is the indivisible unity of emptiness and cognisance. We miss that recognition because our mind is always searching somewhere else. We do not acknowledge our actual cognisant presence, and instead are always preoccupied by looking elsewhere, outside of ourselves. And we perpetuate this process continuously. Shantideva said, “Unless you know the secret key point, whatever you do will miss the mark.” The secret key point of mind is that its nature is a self-existing, original wakefulness. To identify the key point we need to receive the pointing-out instruction, in which the master tells and shows us that: “The nature of your mind is the buddha mind itself.” Right now we are like the dim-witted person who lost himself in downtown Kathmandu, who runs around wailing, “I’ve lost myself. Where am I?” The pointing-out instruction is just like telling him, “You are you!” Through beginningless samsara, sentient beings have never found themselves until somebody says, “You are right here.” This is a metaphor for introducing the secret key point of mind.

If it weren’t for the buddhas’ teachings, all sentient beings would be totally lost, because they need to be pointed towards that basic ground which is always present, but never acknowledged. That is the purpose of the pointing-out instruction, literally, the “instruction bringing you face-to-face with your own essence.” This instruction is given impressive great names like Mahamudra, the Great Middle Way (Madhyamika), or the Great Perfection (Dzogchen). All of these teachings point towards the same basic nature. They are the exact opposite of the conceptual thinking that holds a subject and object — the dualistic frame of mind that is unaware of its own nature.

Our mind is spacious, wide-open and empty, yet it still feels pleasure and pain.

It doesn’t have to be this way. We can know our own nature. We can realise it by applying the pith instructions of Mahamudra, the Great Middle Way, and the Great Perfection. Even though our nature is primordially enlightened, we are oblivious to that fact. Therefore we need to become reenlightened. First we need to recognise; next, train in that recognition; and finally, attain stability. Once we are reenlightened, we no longer need to wander in samsara.

The buddha nature is the very identity within which the body, speech, mind, qualities and activities of all buddhas are complete. The unchanging quality is called the vajra body, the unceasing quality is called the vajra speech, and the undeluded quality is called vajra mind. The indivisible unity of the three is exactly what is meant by buddha nature. It is out of the expression of these that the body, speech and mind of all beings appear. In fact, the body, speech and mind of any sentient being have the same origin as the body, speech and mind of the awakened ones. Body, speech and mind cannot come from earth, or stone, or matter.

Not recognising in our own experience the unchanging quality of this buddha nature, we entered into the encasement of a physical body of flesh and blood. Our speech became wrapped within the movement of breath to become voice and words. It appears and disappears. Consciousness began to hold a perceiver as separate from the perceived. In other words, it became a fixation on duality, a stop-and-start process that arises and ceases in each moment. Thoughts come continuously, one after the other, like an endless string. This endless string of thought has continued from beginningless time and just goes on and on. That is how the normal state of mind is. If we don’t now recognise our own nature in this lifetime, we fail to capture our natural seat of unchanging, self-existing wakefulness. Instead, we chase after one perishing thought after the other, like chasing after each new bead on the string. This is how samsara becomes endless. While we are governed by this involvement in thought, we are truly helpless.

Who can stop samsara for us? There is nobody but ourselves. Even if all the sentient beings of the six realms were lined up and you cried, “Please, help me, so I can stop being overpowered by my own thinking!” — even then, not a single one of them could help. How sad that we are controlled by this involvement in thought, day and night, life after life! We could try to blow up a nuclear bomb to stop samsara, but it still wouldn’t help. Nuclear bombs can destroy cities, even countries, but they cannot stop the mind from thinking. Unless we become free of conceptual thinking, there is absolutely no way to end samsara and truly awaken to enlightenment.

Great peace is when the conceptual thinking subsides, calms down. There is a way for that to happen. Thoughts are actually an expression of the buddha nature. They are expressions of our natural face. If we truly recognise buddha nature, in that very same moment, any thought will vanish by itself, leaving no trace. This is what brings an end to samsara. There is a supreme method to do this. Once we know that method, there is nothing superior we need to know. This way is already at hand in ourselves. It is not something that we need to get from someone else — it is not something we need to buy, bribe, or search for and finally achieve. Such effort is not necessary at all. Once you recognise your own natural face, you have already transcended the six realms of samsara.

What is the method? It is what one asks for when requesting a master to give instructions on how to recognise mind essence and train in it. Our mind essence is incredibly precious. It is the natural inheritance we possess right now. Receiving teachings on how to recognise the essence of mind and correctly apply them is called “the Buddha being placed in the palm of your own hand.” That analogy means that at the moment of being introduced and recognising, you don’t have to seek for the awakened state somewhere else. Line up all the money, all the wealth in the whole world in one big heap and put it on one side. On the other side put the recognition of buddha nature, the nature of your own mind. What is most valuable? If you are going to somehow compare the two, I can promise you that recognising mind essence, the “amazing buddha within,” is more valuable, a billion times more valuable.

What is of true value? We need to think about this for ourselves. When we do business and make a profit, we rejoice. If we have a loss, we fall into despair. Let’s compare our business capital to our buddha nature, which is like a wish-fulfilling jewel. If we don’t use this wish-fulfilling jewel, endless samsara lies before us. Isn’t it just incredibly stupid to throw away our fortune — and troublesome as well? We need to think about this. I am not reciting this from memory. It is not a lie either. This is the real, crucial point. If we didn’t have a buddha nature, nobody could blame us.

But we do have buddha nature, a buddha nature that is the identity of the three kayas [bodies] of all buddhas. However, as Jamgon Kongtriil said:

Although my mind is the Buddha, I don’t recognise it.
Although my thinking is dharmakaya, I don’t realise it.
Although nonfabrication is the innate, I fail to sustain it.
Although naturalness is the basic state, I am not convinced.
Guru, think of me. Quickly, look upon me with compassion!
Bless me so that natural awareness is liberated into itself.

In this world, nothing is more essential than mind, except for one thing: the nature of this mind, buddha nature. All sentient beings have this nature, without a single exception. This buddha nature is present in everyone, from the primordial buddha Samantabhadra down to the tiniest insect, even the smallest entities you can only see through a microscope. In all of these, the buddha nature is identical. There is no difference in size or quality — not at all. Buddha nature never differs in terms of quality or quantity. It is not like Samantabhadra has a large buddha nature and a small insect has a small one, or that the Buddha has a superior buddha nature and a fly an inferior one; there is no difference at all.

We need to distinguish between mind and mind essence. The mind essence of sentient beings and the awakened mind of the buddhas is the same. Buddhahood means to be totally stable in the state before dualistic thought occurs. A sentient being like ourselves, not realising our essence, gets caught up in our own thinking and becomes bewildered. Still, the essence of our mind and the very essence of all awakened buddhas is primordially the same. Sentient beings and buddhas have an identical source, the buddha nature. Buddhas became awakened because of realising their essence. Sentient beings became confused because of not realising their essence. Thus there is one basis or ground, and two different paths.

Mind is that which thinks and remembers and plans all these different thoughts that we have. It is the thinking that perpetuates samsara. Samsara will go on endlessly unless the thinking stops. Thought in Tibetan is called namtok. “Nam” means the object, what is thought of. “Tok” means to make ideas and concepts about those objects. Namtok is something that mind churns out incessantly, day and night. A buddha is someone who recognises the essence itself, and is awakened through that. A sentient being is someone who doesn’t, and who is confused by his or her own thinking. Someone who has failed to recognise the essence of mind is called a sentient being. Realising the nature itself and becoming stable in that realisation is called a buddha.

True virtue, real goodness, is created through recognising our buddha nature, our natural state. Recognise your mind, and in the absence of any concrete thing, rest loosely.

In short, the nature of this mind is empty in essence; it is like space. Because it has no form, no smell, no taste, sound or texture, it is completely empty. It always was, primordially. In being empty, mind seems like space. But there is a difference: space is not conscious; it doesn’t feel pleasure or pain. Our mind is spacious, wide-open and empty, yet it still feels pleasure and pain. It is sometimes called the “ever-knowing, ever-conscious mind.” Whatever is present is known by mind.

When this mind is put to work, it can invent any possible thing, even nuclear bombs. Mind creates all these amazing gadgets — voice recorders, airplanes that can fly through the sky. These inventions don’t think, but they were created by the thinking mind. Sentient beings create the samsara that we have right now. The creation of samsara will not ultimately help us in any way.

Mind is invisible and intangible. That is why people don’t know it. That is why they wonder, “Have I really recognised this nature of mind?” If it were a concrete thing, scientists would have figured it out a long time ago. But it isn’t, so scientists don’t necessarily know what mind is. If they did, all scientists would be enlightened! But have you ever heard of scientists becoming enlightened through science? Sure, they know a lot of other things. They can make telephones that let you instantly talk to anybody anywhere in the world. And they can make machinery that flies hundreds of people together through the sky. They can drive trains directly through mountains. All this is possible. If mind is put to work, it is an inexhaustible treasure; but that still doesn’t mean enlightenment. When the mind is put to use for something and gets caught up in it, this does not lead to enlightenment. We need to know the essential nature of mind.

What is the way to dissolve thoughts, to totally clear them up and let them vanish? The Buddha had the technique on how to clear up thinking. That’s what the pointing-out instruction from a qualified master is for. When you go to school, you have to repeat the ABC’s back to the teacher so that he can be aware of whether you know the alphabet or not. Until one knows, one needs to be taught, to be shown. Until one fully knows mind essence, one needs a teacher. It’s as simple as that.

True virtue, real goodness, is created through recognising our buddha nature, our natural state. Recognise your mind, and in the absence of any concrete thing, rest loosely. After a while we again get caught up in thoughts. But, by recognising again and again, we grow more and more used to the natural state. It’s like learning something by heart — after a while, you don’t need to think about it. Through this process, our thought involvement grows weaker and weaker. The gap between thoughts begins to last longer and longer. At a certain point, for half an hour there will be a stretch of no conceptual thought whatsoever, without having to suppress the thinking.

The essence of mind that is primordially empty and rootless is unlike holding the idea of emptiness in mind, and it is not the same as the sustained attempt to feel empty. Neither of these helps much. By growing used to this natural, original emptiness again and again, we become accustomed to it. Then there will be a stretch throughout the whole day from morning to evening, which is only empty awareness untainted by notions of perceived objects or the perceiving mind. This corresponds to having attained the bodhisattva levels, the bhumis. When there is never a break throughout day and night, that is called buddhahood, true and complete enlightenment.

From the perspective of mind essence, the interruptions of thoughts are like clouds in the sky. The empty essence itself is like the space of the sky. Our cognisance is like sunshine. The sky itself never changes whether it’s sunny or cloudy. Similarly, when you realise the awakened state of the buddhas, all cloud-like thoughts have vanished. But the qualities of wisdom, meaning original wakefulness, are fully developed, fully present, even now when thoughts are present. We need to train in slowly growing more and more used to the recognition of mind essence. This will dissolve our negative karma and disturbing emotions. In this recognition it is impossible to be tainted by karma and emotions, just like you cannot paint mid-air.

When a strong wind blows, the clouds vanish and blue sky appears. Similarly, when the powerful wisdom that understand the nature of the mind arises, the dark clouds of ego disappear.

-- Lama Thubten Yeshe

我们为什么看不到善恶的因果报应

有人说：“什么善恶报应，都是劝人向善的空话！说说而已，骗骗那些迷信的人的，我怎么看不见报应呢？如果有的话，你把它拿出来给我看看我就相信了”。

劝人向善固然是好事，但是也不能说假话骗人，否则怎么能取信于人，没有人相信就不能够推广善行。佛教法规禁止打妄语，佛陀（释迦牟尼佛）是普渡众生的大觉者，更不会因为一点小善小利，而去欺骗我们大众。我们在说善恶报应，那是说事情的道理，而事情是发生在日常生活中的，过去的事情已经过去了，不能拿到你面前来给你看；未来的事情还未出现，也不能拿到你面前来给你看；现在只是在谈话，你也只能凭认知、凭智慧来推断，我们所讲的是不是合乎道理！况且，我们大众的认知是有限的，不通过学习与体验，很难了解事实真相，不能仅凭不知道、看不见，就不去相信或者认为没有的事。如果有人跟我们说，人类可以到月亮上面去，难道也因为看不到，或拿不到你面前来，就认定这事是不可能的吗？或者有人跟你说，只要播下种子将来就能收获果实，但是现在又拿不出未来的果实给你看，难道要一定认为他是在胡说骗人的吗？

一、因果报应有现报与隔世报

现报，就是今世作善作恶今世就得到报应；隔世报也叫做后报，即是今生作善恶业（善恶事），要到来世才能得到报应，或者到以后几世、几十世甚至于几劫才得到报应。

从造业到果报的成熟，是需要一段时间的，就譬如种庄稼，春天播种要等到夏天或秋天才能收获；而有的植物却要等到好几年甚至几十年才能收获到果实；要是种植蔬菜，也得两、三个月才有收获，如果不去管产量的多少，最起码也要长出苗苗来才能收获。这里面还得讲究因缘具足不具足，因缘就是各种环境及条件，包括种子质量的好坏、肥料下得多少、水份的大小、土壤适不适宜、阳光充不充足。如果因缘不具足，就可能推迟或提前收获的时间，同时也可能会出现收获产量不高、质量不佳的情况。

如果把我们一生的时间，比喻成一年，用植物的生长来比喻因果报应。那么今世造业今世就受报的，就好比春天播种秋天收获，在一年内就有收获，就有所见、有所感受。今世作善作恶要到后世才有报应的，就好比有的植物须要几年、几十年后才能收获果实，我们在第一年内当然就没有果实可收获。在一年之内对于收获之果见不到、感受不到，但是还是可以想像或推论，以后要过多少多少时间，一 定会有果实可以收获。造善恶业，在很短时间内就受到果报的，就好比种蔬菜在短短的十几天、几十天就可以收获到成果，这个收获的果报你很快就能看得到、感受得到，并且感觉得很真实。

如果，时间再短一点的，就譬如，蔬菜被羊吃掉了，那么蔬菜就不存在了，羊吃蔬菜是因，蔬菜被吃掉了是果；要是你能阻止羊吃蔬菜，那么就可以保持蔬菜继续生长下去！阻止羊吃是因，蔬菜保持下去是果。这个，因与果之间的时间都不是很长，有些善恶业，也恰如这种形式，在非常短的时间内就能感受到果报。比如，你无缘无故的去骂别人一句，别人回敬你两句，你骂人家一句是因，得到别人骂你两句就是果。

二、善与恶的力量相互抵触

1、善恶轻重的差异

如果是恶业重善业轻，就有可能只见恶果不见善报。比如，一碗盐巴放入一碗水中，这碗水就咸得没办法喝了，等于只尝苦果没受乐报；若是恶轻善重，那就有可能只看见善报看不见恶报。比如，把同样的一碗盐巴放到很大的淡水库里，我们再去尝这水库里面的水，仍然是淡淡的没有咸味，这就等于只受乐报没尝苦果。

2、善恶大小的影响

还要看我们造作善恶业的大小，这个大小是相对来讲的，根据造业时所发的心是大还是小，这个业造成以后，它的影响是大还是小，它所带来的效果是暂时的还是深远的，来断定善恶业的大小。善业如果弱小，而恶业又很强大，那么我们所感受到的，就只有恶果没有善报。犹如，有人把你的羊偷去了，而你又穷又没有势力，没办法找到小偷，就没人来赔偿你的损失。善业如果强大，而恶业又很弱小的，那么我们所受到的就只显现出乐报看不见苦果。又犹如，有人把你的羊偷去了，而你是个有权、有钱、有势力的人物，就能追查出盗贼，并将其抓获，不但把羊送还给你，甚至加倍赔偿（没有遭受失羊的恶报）。这个有权、有钱、有势力，是比喻我们做善业强大而恶业微小，所以能消除一部分恶业免受苦果；而贫穷弱小、无权无势，是比喻我们做的善业弱小而恶业强盛，抵挡不住恶业的力量必受恶报。

3、善恶业积累的多少
过去生生世世中，善业积累的少，恶业累积得多，今生只要造稍许小恶业，也会招来苦果，而不见乐报。《中阿含-盐喻经》云：“犹如有人负他五钱，为主所缚，乃至一钱亦为主所缚。云何有人负他五钱，为主所缚？乃至一钱亦为主所缚？ 谓负债人贫无力势，彼贫无力故，负他五钱，为主所缚，乃至一钱亦为主所缚。” 就是比喻，虽然我们作了一些善业，但是还抵不过以前所积累的恶业多，只要稍微有点过恶，我们也得受到恶报。因为，原先的恶报还未受尽，如今又恶上加恶，哪里还能得到善果呢！

过去生生世世中，善业累积的深厚，恶业累积的微薄，今生偶尔造了很大的业，暂时也不会受到恶报，因为他的善报还未享尽，恶报在今生又不能成熟，所以我们看到的是他在享受乐报，看不见他的 恶果。正如《中阿含-盐喻经》云：“犹如有人虽负百钱，不为主所缚，乃至千万亦不为主所缚。云何有人虽负百钱，不为主所缚？乃至千万亦不为主所缚？谓负债人产业无量。极有势力。彼以是故。虽负百钱。不为主所缚。乃至千万亦不为主所 缚。”

4、业力成熟的先后

通常情况下，是先造的业先受报，后造的业后受报。比如你先造了恶业，那你就先受恶报；如果你先造了善业，那就先受善报。就好象同样的农作物先播种的先收获，后播种的后收获。再就是，业果成 熟的因缘先具足的先受报，后具足的后受报。如果我们所造的恶业，恶果成熟的因缘具足了，善果成熟的因缘还不具足，那我们就得先受恶报；我们所造的善业，善果成熟的因缘具足了，恶果成熟的因缘还不具足，那我们就得先受善报。

业力成熟时间有快有慢，正如植物的成长期有长有短一样，每一个善恶业都不相同，受报的快慢也不相同。碰到受报快的业果成熟了，就先受这受报快的业果；碰到受报慢的业果成熟了，就先受这个受报慢的业果；受报快的业果还未来到，刚好赶上以前慢的业果成熟了，那就先受这个受报慢的业果，如果受报慢的业果未成熟，在这期间受报快的业果成熟了，那就得先受这个受报快的业果。

三、佛菩萨的感应

佛菩萨的智慧不是凡夫能够测度的，佛菩萨的慈悲是无量无边的，当一个恶业众生有稍许的善根，有回头的希望，佛菩萨也会给予保护，时时赐予福利，一次又一次地给众生创造机会，只不过是希望， 他们能够回头，能够改过向善，能够觉悟修行，能够减少痛苦！佛菩萨如此的慈悲照顾，在不可思议的情况下，他们可转变恶业而受福果（就看不到恶报了）。我们看《地藏菩萨本原经》在《分身集会品》中叙述到的，“尔时诸世界分身地藏菩萨，共复一形涕泪哀恋白其佛言，我从久远劫来蒙佛接引，使获不可思议神力具大智慧。我所分身遍满百千万亿恒河沙世界，每一世界化百千万亿身，每一身度百千万亿人，令归敬三宝，永离生死至涅槃乐，但于佛法中所为善事，一毛、一渧、一沙、一尘，或毫发许，我渐度脱使获大利。唯愿世尊不以后世恶业众生为虑。” 有这个不可思议的因缘之故，我们看不到某些造恶业众生的恶果，只看见他们的福报。

有些时候，佛菩萨为了磨练我们的意志，坚固我们的道心，或惊醒我们的迷梦，也会故意设置一点阻碍来（表面的苦报）。在无量劫来，我们做了很多善事，肯定也做了很多恶事。为了彻底地达到解脱，受苦正是了苦，而磨难就譬如修炼。正如你管教子女，为了他们以后的前途着想，做父母的严格地督促子女实践各种学习与训练，虽然暂时是苦了一点，但将来终究是有成就的。这就是我们为什么修善业，而看不到善报的道理！

四、善恶业的意义不明确

有一些事，被人们判断错误，以致于把坏事当做好事，把好事当做坏事，实行起来当然也就会有差错了，所得到的结果也就不是很正确了。

大家也许会说，谁不晓得什么是善什么是恶，善恶我们都知道呀！当然善与恶的表面现象谁都晓得，可是我们有的时候，对善恶业的内在意义容易忽略掉，对善恶业的前因后果分析得不够彻底，对善恶业的真实相状了解得不够完全。并不是说我们一点也不知道善与恶，不是说我们连基本的善恶都不清楚，而是说我们容易被表面现象所蒙蔽，见解就会有偏差，行动也就产生了错误。因为我们对于善恶业的意义不够明确，而使我们本来想做的善事，最后却成了恶事得到了恶果；同样是 因为不明确善恶业的真实意义，我们把别人做的恶事当成是善的，把别人做的善事当成是恶的，他们所得到的结果与我们的观点有出入，所以就误认为人世间没有什么善恶。

一日，有人与中峰和尚论及善恶报应。中峰和尚让他们每人各自说出善恶的定义。有人说，骂人、打人是恶，敬人、礼人是善。中峰和尚回答说：“不一定对哟”。有人说，贪财妄取是恶，廉洁有守是善。中峰和尚也回答说：“不一定对哟”。各人都说出了种种不同的说法，中峰和尚都回答说：“不一定是对的哟”。于是众人就请问中峰和尚，到底什么才是善什么算是恶。中峰和尚说：“有益于他人的都是善，有益于自己的就算是恶；若能有益于他人的，就是打人、骂人也是善，有益于自己的，就是敬人、礼拜人也算是恶。”

中峰和尚所说的这个标准，就是要存心利益社会大众，为一切众生造福，就是善；只为自己不顾及他人与大众的利益，就是恶。

善行又可以分为，真善与伪善，半善与满善，大善与小善，阴善与阳善等等；反之恶也可分为真假、半满、大小、阴阳。目的单纯的叫做真，别有所图的叫做假；不诚而为的叫做半，诚心而为的叫做满。心量大的称之为大，心量小的称之为小；做了事情不张扬的人们都不知的叫做阴，做了以后到处告诉别人广为人知的叫做阳。

Even though they are not Āryas, offerings to one’s parents or the sick, to Dharma teachers or bodhisattvas in their final birth, are without measure.

-- Vasubandhu

Do Not Entertain Violence

by Gelek Rimpoche

It is very common knowledge, no mystery, what violence and non-violence are. But there is much more to violence than the physical, such as verbal and emotional violence and abuse. All kinds of things are there which are equally hurtful and painful. Sometimes it is even part of the culture for people to do it. Intelligent and younger people, such as your selves, may not do it. But if you look at the older society, sometimes they look down on women or kids or different races. Racism, etc., are actually violence.

How sophisticated and detailed it is – as you all know. You always have to be aware of it and move through it. Particularly, when you are moving through with violence, sometimes some cultures will do something funny. Some abuses may not even be recognised as abuse by a certain culture. We see it all the time everywhere. But you, an intelligent, great human being, have to be aware of it. If we don’t have the awareness, it is our fault. Even if we have awareness and cannot manage and are overtaken by addiction, then it is the addiction’s fault - which is our fault. We let ourselves be controlled by our addictions. It doesn’t matter whose fault it is. It should never occur.

We have to convince ourselves and make sure we don’t leave the dirty activities of violence for future generations to clean up. That’s what we are doing today and it’s not right. It is our mess and we have to clean it up. We have to make it right. I have to make it right, it is my mess. Whatever it takes, I have to do it. Likewise, it is our mess, we have to take responsibility. Making it right is one of the important points of non-violence.

Within non-violence, sometimes there is violence too. If you go into detail, there is. Even though the Gandhi movement tried to be totally non-violent, there were self-sacrifices many times. Watch the movie “Gandhi” you will see how many self-sacrifices they made. That is also violence. Harming yourself and harming others, all of it is violence. During the Vietnam War, Vietnamese monks burned themselves for the sake of the poor people, for the sake for their religion, for the sake of themselves. And it is not that this is not happening today. It is happening.

Whatever the purpose may be, the means should not justify the end. This is very dangerous. Many of us would like to justify the means because of the expected end result. That is sometimes very abusive and sometimes becomes very violent. It is done in the name of non-violence, in the name of a good purpose, good reason. We all have to be very alert to that. One should not sacrifice other people for your own personal comfort as well as making people suffer for saving one’s own embarrassment. All of those are violence to me.

If you look at it that way, it is very difficult for us to be free of violence. Violence comes here and there and it is like the iron dust picked up by a magnet. All will go to the magnet. As long as we have ego functioning within us we pick up all of those, like a magnet picks up metal dust. This has been harmful, is harmful and will be harmful. One should be very aware of it, as much as possible. It can never be perfect straight away, but do as much as you can. Try to improve day by day, because this is the essence of spiritual practice. This is the essence of virtue. This is the foundation of all development, joy, happiness.

We always make mistakes here, because of our addictions. This is how addictions are harmful. They are really cutting the life tree of spirituality within the individual. The root of your spirituality, the life of spirituality is severed by violence. Although it looks like you are hitting somebody, like you are the winner; but in reality we are losing. Whoever is engaging in violence in any form is losing and severing the life of spiritual development.

So it is really important. Please remember, violence is not simply using weapons. It is not simply physical. There is mental, spiritual, emotional, physical, verbal violence. In every part of our life there is violence and abuse. Luckily today everybody at least knows that rape is not good. There are cultures in which people do rape so much and they think they are doing great. To them, it is a matter of laughing about it.

But all of them are violence. Violence comes in a variety of ways. We entertain them with a variety of excuses and finally, it severs the head of your spiritual tree. If it is like a banana tree and when you lose your head once it won’t grow again. So it is really important. You need awareness, alertness, and conscientiousness. We should bring them all together and keep our violence down.

Those who ride the chariot of the two approaches, and grasp the reins of logical reasoning, will therefore in the truest sense be called followers of the greater vehicle.

-- Shantarakshita

正见

妙莲老和尚

正见宝镜照妖邪，魔鬼不敢现影踪，

狂慧虽有强词辩，永远不敌法王城。

大家学了佛就只有佛法的正见、只有佛陀的观念：佛陀的观念是大公无私，利益一切人，不残害一切众生。有了佛陀观念就能斩情绝爱，以自己了生死为第一要事，也以大家都能了生死为第一要事。舍此第一要事是盲修。没有佛陀的知见就会以私心做事，只为自己，造成不公平，不公平是小人的作为，那堪为佛弟子？佛弟子是转凡情、大公无私，以这样的高上观念来安定人心，那有世界不和平？

佛法绝对是慈悲，绝对是有感应的，但要按照次第一步一步的来。时间未到，你想亦没有；时间一到，你不想它也有。苦乐果报皆如此，天平趸子不会错的。你放心好了；因果不会错误的。

修佛法得不到感应，不要就说没因果。哪里没因果？万不可胡说乱言！得不到感应那就是有因果。为什么？因为你的因缘、方法没有做得好，那就不会有感应嘛！只要照一定的方法做，迟早一天，皇天不负苦心人——会满你愿的。只要你因缘做得好，不求果，果报自然有。记住！有因必有果，自己的因缘造不好，想求到什么都是妄想。你虽有米有柴却不会炊煮，你也煮不成可吃的饭啊！是吗？

任何事情都有它的次第：“因缘、时节、果报”，此是佛口金言。欲速则不达，千万不能操之过急，时候到了就有效果。但要注意：“因缘”若不妥善，纵百万年“时到”亦没有“果报”。应知道修一分因感一分果，无因感不到果，因果不会亏人，也不会侥幸得到。你安安闲闲修善因、断恶果，必定终有一天得大自在，圆成佛道。

因果不会亏人的！在因上多用一分力！果上的硕大甜美就不同。希望善于修因，但事耕耘耳。

功夫用得坦坦然然、安安静静的，身心就不疲劳：求之过急，不仅用功感到辛苦，又把身心急坏了，反而阻碍用功。

修行懈怠不可以，太精进也不可以，要不急不缓，保持平静安康、保持恒长心境，这才是用功之道。

修行不是要你跑得快，是要保持一定的步度，持之以恒，欲速则不达。

所谓：无益苦行当远离，有益之苦应奉行；无益的苦当然不要受，受苦能得解脱的话，这个苦值得受、应该吃！

在世间吃苦得不到究竟安乐，那是从苦入苦，学佛虽然有苦，那是从苦而得解脱。为了世间事业、出世间道业就不能怕苦，而且更要找苦吃才能得解脱。

度众生是要吃很多苦，但想到将来有成千上万的人生西方、成佛道，吃这个苦太有价值了。请诸位发大无畏！振作起来！担荷起来！

世间的事可能累死人，在佛堂里修行绝对不会累死你的，如果真在佛堂里累死，那恭禧你！阿弥陀佛会来接引你，那多么好！我们无始以来不知丧失多少无谓的生命，现在一修行用功就怕苦怕死！那你不是道器，是朽木不可雕也！将来你死也是枉死而已。世间那有不劳而获的事？那有不苦的事？只有敬业勤力的人，才不感觉苦，虽苦犹乐呢！只有修行人多修行多得快乐，永无苦难。

其实一想到死，其它一切什么富贵，还有什么好希望的？想到马上要死，心就不会起执著，就能放下一切名利，当下就自在。这是佛教的“无常观”，最基本的教理，要把握！要常作此观，令心道相应，就能出离生死、得大安乐。

学了佛就要做个真正的佛弟子，真正的佛弟子，第一件事就是了生死。生死了，三界之苦才能免离，这是最重要的解脱课。这课做好了，你就能度众生，成佛也决定有你分。可惜未成过，所以必要速求成佛。

要多方面成就人，才能大开智慧、广积福德，大开智慧，广修福报以结人缘，就时时自在、处处快乐。若只是自私怕利益了人，你将如何有福？无福无慧的人是多么苦啊。

凡是修行人，只要持戒念佛，一人修行一人成道，无量百千万人修行，无量百千万人皆成道。不成道那是你自己未修好，应该自责，重重自打香板。

修行首先要持戒，持戒清净就是诸恶莫作；能诸恶莫作再修善，修善的功德就可完全积聚，达到圆满。要持戒还要念佛，双管齐下：念佛的功德可以令你持戒清净，持戒的功德往生西方品位就高。品位高，你才可早见佛、早成佛、早度众生啊！

大家不要只认为：念佛一定要一心不乱才能生西方。不错！一心不乱是绝对能生西方，但不要忘记了——发菩提心、多培福德、勤修万行、布施持戒回向西方，这也是妙法。当然无福慧的人做什么事都难，但有福慧的人也是从一点一滴积成，不是轻易得来。你该努力精进了，否则你到何时才有福慧呢？

修净土法门的原则，就是要持戒、要念佛，持戒才能老实念佛，老实念佛才能守戒清净。一只脚走不了路，一只翅膀飞不起来，都是有连带关系，相互助长。

人生道路本是崎岖不平，出世之法更是难行之道！不过你若有深厚的善根、广大的福德智慧就不难。做事难：一是你没有福，二是你没有慧，换上有福慧的人一点也不难。你说做事难，不能怕难就不做；不做怎么培福慧？无福慧的人很苦啊！

万事起头难，起头后就不难了吗？还是难：断恶难，修善尤难，虽然难也要把事情做好，才能安乐自在。不做好你就更苦上加苦！

千万不要藐视别人，也许他现在可怜，可是他有大善根、大福德，只是因缘未到；好像一颗小树，看起来没有什么起眼，可是到时候，它还会开香花、结甜果呢！届时你看到，恐要流口水了。

以为别人不知道，就自己起歪心去作恶事，那这个人没救了，就像苹果从内里烂起就不能吃了。你无心作恶，被坏人拖著作，那还有救，就像苹果外皮烂，削掉了还能吃。最怕你从心中坏，自己去作恶就没救了。你有此病吗？赶快改就有救。

想健康，心性要安静，心性不安静就是一个病根。心有病，身就不会健康！身有病，心也不会安宁。身心互相协助也互相残害，但你要协助，万不可残害，要自求多福。

什么事都放不下，妄想就多，心不安宁，身体怎么会健康？不健康，你的学问事业如何成就？请制心一处！心静身安作事就有神。

什么是佛道？什么是凡夫道？“背觉合尘”违背佛行，尽用凡情做事，那就是凡夫道；“背尘合觉”合乎佛行，远离凡情、做清净业，那就是佛道。

大智慧要从那里来？人间求不到；一定要在佛法里求；就是要深入经藏，才能智慧如海；从此才能广修福德、普利众生。

福报是自己修来的，苦果也是自己造来的。受苦，怨不得天；享福，要感谢大家、与众同乐。做人的态度应当是如此啊！

三宝不能没有信众，没有信众，佛法就没人护持，信众也不能没有三宝，没有三宝就没有师父了；没有师父，那法身慧命如何长养呢？所以在家、出家是互相依存、互为需要。犹如儿女需依父母教养，父母更需要儿女孝敬！

同样是人，为什么有人聪明，有人就愚蠢？愚蠢就是被七情六欲所迷，心中颠三倒四的乱想，把心想愚蠢了，变成好事不会，坏事精明。要想好，那就快舍去七情六欲罢！

菩萨心是专为人好，没有自己，他了知为人就是为己；凡夫心是只会为已，没有别人，他以为利人自已吃亏。噫！可怜的凡夫啊！请赶快觉悟，除凡情修觉悟道罢！

有人才，国家一定强富；有僧才，佛教必定兴隆。人才要训练，僧才要修持；如何教好训练修持？则为师为父要慈悲培养，是徒是儿要依教奉行。

我们虽然学佛，五欲还没有解脱，来了一个恶缘，恐怕没有大智慧来看破、脱险，在此不能不惊心。所以学佛道要念念如临深渊、如履薄冰，切记要远离恶缘。给恶缘一抓著，你就跑不了，你当心“逆、顺”两种恶缘！

三宝是饥馑时之道粮、苦难中之救命者，一定要弘扬佛法，使社会人得正智慧亲近三宝、发心出家为僧、宣扬佛法才能度脱众生。

怎样修忍辱？就是要消除“憎、爱”两种烦恼，否则想忍也忍不住。憎的结果是嗔恚，爱的结果是贪欲。这嗔恚(杀)、贪欲(色)就是魔子魔孙！杀人不眨眼的刽子手！

佛与众生同一个真谛实相性，法藏比丘有智慧，把自己刻出一尊阿弥陀佛像；我们却聪明颠倒，将自己刻出一个凡夫像。多冤枉！多可怜！

改口吃素，不造杀业，这才是真正的放生。实行慈悲，施洒甘露，这才是真正的救生。教人修行，亲身指导，这才是真正的度生。

出家人要“割爱辞亲”：爱要割，不割就会被爱牵绊住，永不能脱身，大可怕了！割爱是自度，为什么要自度？为度一切众生。如此崇高行为太伟大了。

佛法讲“一切唯心造”：清净心，你就造成佛；染污心，你就造成人。清净心，你就修戒定慧利益人；染污心重，你就造杀盗淫害已害人！生为顶天立地的人，惭愧不能利一切人，总该不忍心害己吧！

想要面相好，不必花钱整容，只要修忍辱波罗蜜，见人就微笑，微笑的供养就会得到对方好相视我。看人家作好事能欢喜赞叹，相，马上就会好看，妒忌人家好事，心生嗔恨，相，马上即成恶鬼！供养佛菩萨的像，这也是修相好端正的最好因。也不能有坏性子，坏性子害人，怎么会相好？宽宏大量，相才会好。

你以为广钦老和尚不写文章(会写文章的教授还要皈依他)、不讲经(会讲经的法师还顶礼他)就不能度众生、不能住持佛法吗？凭他的戒德庄严，出家几十年的苦修生活经验，这就有功行实行佛法、发扬广大，别人还不够格呢，他实在不须写文章、不须讲经，已足够度众生了啊！

一般人只知道念阿弥陀佛能生西方，念观世音菩萨好像就不能生西，又好像念观世音菩萨能救苦救难，念阿弥陀佛就不能救苦难。这是错误的想法，因为诸佛、大菩萨都是同等具足慈悲威力、满人心愿所求、诚极必有感应。

因果你要修好“因”才会有好“果”；感应 ——　你要有诚心行动之“感”，佛菩萨才会给你随心所求之“应”。单掌拍空是不会有声音的，所以你要有信心，精进实行，切匆懈怠。

自己不用功求实验，就说佛法不灵，说这话是否犯了愚痴谤法过呢？如果用功的功力未到，难得效果，那也是功不唐捐，到时会有成就的。总要先消罪障，罪障一消，随时求就随时得，水到渠成。

世界一定要有三宝住世，黑暗之中才有阳光，苦海之中才有慈航。三宝之一的僧最为重要，若无僧修则无佛宝，若无僧则*轮无人转动，所以在家弟子要发心出家为僧，何等重要！若障碍出家那又何等罪过！

印光祖师自称“常惭愧僧”，就是要常常生惭愧，我们一念忘了惭愧，懈怠种种不良习气就来，其可怕，要常怀惭愧。不如意都是自己业报所感，要多生惭愧、多加礼敬以消业障。业障消福报有，你就如意了。你要注意消业、不要造罪业呀！

你守不住如来净戒，就是被魔战胜；只要守净戒，魔鬼、阎王都怕你，不敢扰乱作祟！那你多么清雅高贵！为天上人间的第一等人了。

唯有学佛能将坏心转成好心，恶人转成善人。世间当然有善人善事，但总不如学佛出世善好，你若不信可以多加研究！一研究你就降伏。

业障未消、没福报，纵然会说法也是度不了众生，这是多么可耻惭愧！戒行庄严、有德行，不管多恶劣的众生都能调伏，这是多么不可思议！

佛陀无量的法门，总是叫人离欲，离欲无欲，无欲则刚，用钢刀斩一切情欲，身心才能得解脱；解脱，才能自在啊！

人要能在团体中受训练，否则孤陋寡闻无智，容易懈怠不会进步。就算是有善根的人，环境太自由了也易堕落；下根的人能守规则，住在好道场，都会改变下劣习气转成中、上根。所以想修道决定要安住道场、亲近良师、依伴好友才有成就，慎勿依自烦恼而动！要自降心魔！自求安乐！自成人！自成佛！

俗语说：“不听老人言，吃亏在眼前”，凡夫不听圣人言，保管吃一辈子苦，还要吃到三途去。不听好话的人要省思呀！

你们在世间忙什么？为谁辛苦为谁忙？忙得有意义吗？你们所谓的忙，都是朝生死窟里钻，愈钻就愈苦。我有说错吗？没冤枉你们吧！那就赶快觉悟，将世间忙碌的苦，转向佛家求清净的乐罢！

人为万物之灵就是灵在能够学道，学佛是人人本分，个个皆要学佛，否则对不起自己，也枉做一世人。那多么可怜呀！

修行用功要能动能静，要动静皆好。

若只爱静怕动，则如何能在动中作大佛事、普度众生？若只好动畏静，则如何能入寂静三昧、求定慧解脱本？应要动静兼顾：静的时候不嫌寂寞，正好自修加功德，动的时候不嫌烦躁，正好利他求福慧。

依佛法修，举步动念都含藏无量的好处：所谓好处就是能令你消业障、得福慧、度生顺利，最后与一切众生同等离苦得乐，究竟圆满佛果。这种好处你从那里找？别处永远没有，只有佛教才有。

The main idea of Buddhist meditation is to tame the mind. Human beings have powerful minds — tremendous intellectual ability — but, at the same time, this can bring many complications. That’s because often we don’t recognise or appreciate the good and positive aspects of our lives. We have within each of us loving-kindness and compassion — an open, genuine heart that embraces self and others. If our powers included knowledge of our minds and skill in using that knowledge, this would make our lives quite different. Meditation helps us to recognise and activate those positive qualities, and through meditation eventually these become part of daily life. Once we understand that these good qualities are always with us, we begin to rejoice in our life — we appreciate it more — which encourages us to be even more positive. So our mind can become more wise and aware through meditation. We become connected with the joy and contentment we are longing for.

-- Dza Kilung Rinpoche

The Practical Practitioner

by Anyen Rinpoche

As practitioners of the buddhadharma — whether we are new or experienced — we practice because we’re unhappy with the miserable state of samsara. In the Vajrayana tradition, we vow to bring temporary comfort and ultimate liberation to each and every sentient being mired in profound suffering, and at times it can be quite difficult to understand how we might possibly achieve such a lofty goal. Often I am asked how one can make progress on this path, and my advice is to be practical.

Most of us do not associate spiritual practice with practicality. It is an interesting phenomenon, since Western society and culture tend to be both practical and pragmatic. Why do we lose our heads when it comes to the dharma? If we do not cultivate a practical attitude focused on creating the best possible conditions to support our practice, an attitude of willingness to cut through all inner and outer distractions, then the dharma will not penetrate our heart and mind.

The practical practitioner puts forth all the effort necessary to bring about meaningful change. We must support our practice by being mindful, deliberate, and undistracted. These qualities help us integrate the dharma in every situation we might face. Beyond developing these supports, if we wish to achieve realisation, we need to increase our spiritual capacity and deepen our practice.

Left to our own devices, many of us find that our spiritual practice doesn’t deepen. We try all kinds of things to wake ourselves up. Like dharma tourists, we chase after different spiritual teachers. We sit weekend retreats. We practice daily. We listen to CDs and read books. We do cleanses and work with healers. Sometimes, when we are in the presence of a spiritual teacher, we may feel we understand the practice of meditation, but when we get home that understanding eludes us. This brings us to an even bigger question Western students often ask, which is, “is realisation even possible for Western Buddhists?”

Logically speaking, it must be possible, since we all possess buddhanature. provided that we rely on the right methods, realisation is possible for everyone. I, myself, follow the methods of the tradition called the secret Mantrayana Vajrayana. This Tibetan tradition has led countless yogis, both ancient and modern, to realise and manifest completely omniscient wisdom. I find it pragmatic to follow a tradition that other yogis who came before me have followed in order to achieve realisation. I would hesitate to follow a tradition that has been changed or modernised, because the results of following such a path are unknown. In our culture, we have a certain affinity for doing things our own way and for doing things that have never been done before. This is just the sort of impractical attitude that can cause obstacles in our dharma practice, because if we were to follow methods other than those taught and practiced by the lineage holders, we would have no idea what the results of our practice would be.

The tradition of the secret Mantrayana Vajrayana teaches that spiritual capacity can only be developed on the bedrock of certainty. Certainty is the topic of one of Mipham Rinpoche’s most famous texts, Beacon of Certainty. The theme of certainty also permeates the tantric, or Vajrayana, tradition as a whole. Whether we are on the path of sutra or tantra, we benefit from being certain of our practice, being certain of the instructions for the practice, and being certain of the way the practice should unfold when done correctly. When we’ve developed certainty, we become a practical practitioner, because we become mindful and cognisant of our entire experience and our progress on the path.

Gaining Confidence and Certainty

Certainty is an ever-deepening principle. When we work with developing certainty, we have to start right at the very beginning, with intellectual certainty. We relate to the ordinary world around us with our intellect, so it makes sense that we also connect with practice using our ordinary, everyday mind and intellect. We use our intellect to analyse the words of a teaching and to try to make sense of the nuts and bolts of it. This is how we glean some understanding of the practice. But many of us mistake this basic understanding, this intellectual certainty, for wisdom and realisation. They are not the same.

We could say that this intellectual process we go through is an aspect of wisdom, but it is ordinary, everyday wisdom rather than transcendental wisdom. That means it is based in dualistic mind. When we apply intellectual certainty, we see that it is quite practical, but it is not enough to cut through our deeply ingrained habits of doubt and skepticism.

For example, the root of the entire mahayana path is the development of bodhichitta, the awakened mind that experiences compassion for all beings. In the beginning, we need to develop intellectual certainty in bodhichitta as a concept, so we investigate. Bodhichitta is divided into the classifications of conventional and ultimate. Conventional bodhichitta is the twofold wish to attain enlightenment for the benefit of self and others. Using our intellect, we can learn more about bodhichitta and deepen our certainty about what it means. We need at least a functional idea of bodhichitta to get beyond the charade of pretending to practice with it.

But to go beyond doubt and skepticism, we need to deepen our experience so we can change from having mere intellectual certainty to having experiential certainty. How does intellectual certainty give rise to experiential certainty? Intellectual certainty can be described as “understanding.” It can even be a deep and profound understanding of our practice. Taking again the example of awakening bodhichitta, we may develop the intellectual certainty that bodhichitta is beyond any partiality and contrivance; however, bodhichitta isn’t an intellectual experience. It is a genuine experience of feeling completely connected to each and every sentient being.

As ordinary practitioners, we can’t expect to experience the meaning of the dharma directly at every moment, but we may have glimpses of genuine experience. In the beginning, we may think to ourselves, “I understand what conventional bodhichitta is. It means that I could feel the same impartial compassion for each and every living being.” Sometimes, when we are sitting on the cushion or engaged in daily activities, we come across a situation or state of mind that moves us very deeply, and in those moments we may actually have the experience of impartial compassion for sentient beings.

We’re able to recognise those experiences because we have the support of intellectual certainty. Without the support of our intellectual understanding, we could have an experience like that, but the moment might pass by without our being aware of it. So intellectual certainty is the basis for both an experience and the ability to recognise the experience. Catching a glimpse of the true meaning of our practice in this way gives rise to experiential certainty.

We should also know that experience is not the same as realisation, however. These glimpses help us genuinely experience our practice, but they are limited, undeveloped, and seen through the lens of our dualistic vision.

Realisation is possible if it is based on both intellectual certainty and experiential certainty. Without these two, realisation is just something that we read about in a book or hear about in a teaching. It isn’t within our reach at all. How do intellectual and experiential certainty give rise to realisation? Based on intellectual certainty, we are able to sit down and focus on a practice such as bodhichitta and catch glimpses of uncontrived and impartial loving-kindness and compassion. However, this experience is fleeting and unpredictable; we encounter it only by accident or by chance. Although it is larger than our ordinary, day-to-day state of mind, it is limited. We cannot sustain it, and we forget what it feels like when it isn’t there. According to the canon of Buddhist teachings, our momentary, uncontrived experience falls short of authentic realisation, which is a thorough, complete, and lasting transformation of our ordinary mind.

Another way to understand the difference between experience and realisation is that in the beginning we may feel the experience of the practice in our body. For example, when cultivating bodhichitta, we call to mind a being who is suffering and we may have a visceral reaction. We may feel a deep sense of connection and compassion toward that being, which we can extend outward to other beings. However, this is not true realisation. Realisation penetrates the mind. It colours our entire physical, mental, and spiritual experience, and does not simply arise from a visceral experience. It is, by definition, all pervasive.

We can apply threefold certainty — intellect, experience, and realisation — to any practice. For example, when we learn about tonglen practice, we receive teachings and reflect on how the practice works. Then, based on listening and contemplation, we start to engage with the practice by working with the breath. As we exhale, we send out our root of virtue to all sentient beings. We say “root of virtue” because this virtue has the ability to nurture and ripen happiness in ourselves and others. As we breathe in, we take in all of the suffering and negativity of sentient beings, with the wish that we may alleviate their pain. Through practicing tonglen more and more, we begin to experience glimpses of what it means to actually do tonglen. The practice is accompanied by the physical feeling of sending our root of virtue to others and actually taking in their suffering, hardships, and negativity. Probably some of us have had this feeling while practicing tonglen. Over time, if we practice diligently, we will perfect the paramita of generosity based on this practice, and we will realise an unlimited ability to share everything we have, including our own body, loved ones, and wealth, with every sentient being without exception — without even a hair of doubt.

We can apply threefold certainty to ordinary shamatha techniques and even to tantric practices such as generation and perfection stages. In fact, we must apply threefold certainty to these practices; otherwise, perfectly pure realisation of the path will not arise in us.

The Spiritual Guide’s Support of Threefold Certainty

In the Buddhist tradition, the spiritual guide is the wish-fulfilling gem that gives rise to all levels of certainty, whether intellectual, experiential, or fully realised. Without the spiritual guide, it is impossible to access teachings on how to practice meditation. Reflecting on this, we realise that it’s impractical to think that we can meditate based on reading a book or attain realisation by taking a course.

Without the teachings of the spiritual guide, intellectual certainty is impossible. Experiential certainty is even more difficult, because without a spiritual guide we lack not only the opportunity to personally hear teachings on how to meditate but also a connection with someone who is able to put those teachings into practice. The spiritual guide is not just an instructor; he or she is a personal example of realization. He or she shows what it means to actualise the dharma in one’s own life.

Of course, without intellectual and experiential certainty, realisation cannot arise. In the Vajrayana tradition, realisation is based not only on diligent practice and the development of intellectual and experiential certainty but also directly on the blessings of the spiritual guide and the lineage masters.

Many of us have met a spiritual guide from whom we have received teachings. If you have met one, I advise you to make as much effort as possible to develop and deepen your connection with that spiritual guide. Don’t be satisfied with spending a few days, a few weeks, or even a few months a year with him or her. Try as much as possible to forge a deep personal connection with that person by offering your body, speech, and mind, your service, and your effort in practice.

If you have not yet found a spiritual guide, and you base your meditation practice on going to a dharma talk here and there or perhaps reading a book, I urge you to find a teacher with whom you feel karmically connected. Develop a relationship with that person and follow what he or she teaches you.

In Western societies, dharma practitioners tend to be deeply skeptical and often have difficulty committing to a spiritual guide. Part of the difficulty is that many people do not know how to tell if a teacher is authentic. Also, if you have not encountered a teacher with whom you feel a karmic connection, it is incredibly difficult to commit to a teacher and cultivate devotion.

If you are impulsive and fail to examine the spiritual guide properly at the beginning of the relationship, instead of being practical and levelheaded, you might instead simply dive headfirst into a commitment. If you haven’t carefully considered that commitment, you could at some later point become frightened or doubtful and sever the connection with your teacher and your practice.

Understanding the appropriate qualities to look for in a spiritual guide is important. If you don’t know what to look for, you will have difficulty developing confidence in a spiritual guide and participating in that transformative relationship. It is necessary therefore to know what qualities to look for, because relationship with the spiritual guide is crucial — our intellectual and experiential certainty, and our realisation itself, depend upon it.

The Qualities of a Spiritual Guide

In the tradition of the secret Mantrayana Vajrayana, there are three aspects of lineage teachings that a qualified spiritual guide will have received. He or she should have received vast amounts of lineage teachings, including empowerments, transmissions, and the instructions referred to as upadesha, meaning “instructions revealing profound method.” there are two styles of upadesha teaching: those that originate with the words of Buddha Shakyamuni (karma teachings) and those that were hidden by realised masters as treasures and later rediscovered by treasure revealers (terma teachings). If you are a student of the secret Mantrayana Vajrayana tradition, you will want to examine whether the spiritual guide has received these lineage teachings.

No matter what school of Buddhism we follow, the spiritual guide should be adept at listening, contemplating, and meditating. Listening means that they have received many teachings in the tradition to which they belong. It makes sense that the person we choose as a guide must have a profound understanding of the teachings he or she is transmitting. Without this quality of vast listening, it isn’t possible for the guide to bring us to the level of intellectual certainty.

Second is the quality of contemplation, which yields practical experience. When an authentic practitioner contemplates the teachings, they go beyond any doubt or skepticism, bringing insight into the words of those teachings.

The third quality is meditation, which illuminates the mind with glimpses of realisation. Our own certainty can arise based upon the spiritual guide’s practices of listening, contemplating, and meditating.

The next three qualities a spiritual guide should possess are being learned, disciplined, and good-hearted. Being learned means having a profound store of knowledge. Being disciplined means the teacher practices what they teach and keeps formal commitments; for example, all their vows. Being good-hearted means the teacher genuinely cares for sentient beings and has the wish to benefit every being they meet. They are willing to undertake hardship and work for the benefit of others.

The final three qualities are having the abilities to expound the teachings, to debate, and to compose texts. First, the spiritual guide has the ability and confidence to teach whatever is necessary. They are also skillful at debate, having used logic to cut through all of their own doubt and skepticism. Finally, they are able to compose texts and teachings to benefit others.

We may think to ourselves, “it is too difficult to look for all of these qualities,” but there are simple methods for examining a spiritual teacher. For example, the sign of vast listening is a subdued and disciplined demeanour, completely free of arrogance, prejudice, and self-attachment. This demeanour emits bodhichitta. The sign of vast meditation is a mind free of afflictive emotions. Checking for these qualities will show if a spiritual guide is reliable.

If we don’t examine a potential spiritual guide before making a commitment, our connection with that teacher, and our connection to the dharma, could be troubled by skepticism and doubt. We can acknowledge that we live in a deeply skeptical culture, and that it takes effort to overcome the habit of overanalysing and second-guessing. If we work at developing a personal and deep connection with a spiritual guide — about whom we have not even a hair of doubt — it is impossible not to gain threefold certainty in our dharma practice.

Certainty Gives Rise to Results

The dharma itself is a logical and practical system. The scriptures say, “The things that come earlier are the support for the things that come later.” We should do our best to start properly, taking the time to examine the spiritual guide, our own mind, and our goals in practice. When we do these things in the beginning, everything else falls into place: our practice gains momentum, we become confident about the true meaning of our practice, and our experience begins to resemble the instructions given by the spiritual guide. We look into our internal mirror to see how our practice is going, and we are inspired by what we see. Our energy for practice increases because we see how much it benefits us and everyone we know. When all these elements gradually come together, real change — and ultimately realisation — dawns in the mind.