人生看得几清明

文｜东篱下

宋代大文学家苏东坡诗云：“梨花淡白柳深青，柳絮飞时花满城。惆怅东栏一树雪，人生看得几清明。”想那苏大学士清明踏青，看到郊外雪染的梨花，回味自己的身世，面对磨难中所见到的大自然中的旖旎风光，心中由衷的发出了如此感慨。

诗人的一生可谓起起落落、坎坷颇多。但是，无论时逢不意，还是遭遇小人；无论“乌台诗案”还是一谪再贬之后，他总能以“一蓑烟雨任平生”的姿态笑傲尘世，总能以一种达观的心态面对现实，在坎坷的路途中迈出铿锵的步履，吟啸而前行。诗的最后一句中“清明”语意双关，既指时令，也指政治、社会和人心的清平明正。

而我之所以看到这诗而起共鸣，原是着意“惆怅”一词，心有戚戚。想是自己在生活的道路上追求太多，缺了知足常乐的心，成天把自己沉浸在无谓的忙碌里，把自己浸渍于一种世俗而无聊的氛围里，人际关系多了复杂，少了简单；脚步之间多了匆忙，少了从容；感叹世态炎凉，却不能够跳出三界外。思无清净，心灯蒙上尘垢。

其实仔细的想想，生活中，有许多的事情，原本都是非常简单的，只是我们人为把它复杂化、扩大化 了，如此往往会变简为繁，避实就虚。这个所谓的人为作用，说到底还是我们的心在作怪，看不到事实的真相，在是与非的混沌下失去清明的判断能力。

月船禅师是一位善于绘画的高手，可是他每次作画前，必坚持购买者先行付款，否则决不动笔，这种作风，给社会人士经常有微词批评。有一天，一位女士请月船禅师帮她作一幅画，月船禅师问：“你能付多少酬劳？”“你要多少就付多少！”那女子回答道：“但我要你到我家去当众挥毫。”

月船禅师允诺跟着前去。原来那女子家中正在宴客，月船禅师以上好的笔为她作画，画成之后，拿了酬劳正想离开。那女士就对宴桌上的客人说道：“这位画家只知要钱，他的画虽画得很好，但心地肮脏；金钱污染了它的善美。出于这种污秽心灵的作品是不宜挂在客厅的，它只能装饰我的一条裙子。”说着便将自己穿的一条裙子脱下，要月船禅师在它后面作画。月船禅师问道：“你出多少钱？”女士答道：“随便你要多少。”月船禅师便开了一个特别昂贵的价格，然后依照那位女士要求画了一幅画，画毕立即离开。

很多人怀疑，为什么只要有钱就好？受到任何侮辱都无所谓的月船禅师，心里是何想法？原来，在月船禅师居住的地方常发生灾荒，富人不肯出钱救助穷人，因此他建了一座仓库，贮存稻谷以供赈济之需。又因他的师父生前发愿建寺一座，但不幸其志未成而身亡，月船禅师要完成其志愿。

当月船禅师完成其愿望后，立即抛弃画笔，退隐山林，从此不复再画。他只说了这样的话：“画虎画皮难画骨，画人画面难画心。”钱，是丑陋的；心，是清明的。

有禅心的人，不计人间毁誉，像月船禅师，以自己的艺术素养，求取净财救人救世，他的画不能以一般画来论，应该称为禅画了。因为他不是贪财，他是舍财，可是世间人有多少人能懂得这种清明的禅心呢？

《菜根谭》云：“人生只为欲字所累，便如马如牛，听人羁络；为鹰为犬，任物鞭笞。如果一念清明，淡然无欲，天地也不能转动我，鬼神也不能役使我，况一切区区事物乎！”

假如人自己不为物欲情欲所困扰，自己能看开名利，又怎能不见梨花、杨柳那样的清明美景呢？同理，世间本来没什么苦乐分别，这一切皆由人心的贪图和执著而产主。好名之人必为虚名所苦，重利之人必为贪利所困。所谓的苦海固然有物累，但人心的蒙昧则是堕入苦海的主要原因。

现代人的精神生活普遍呈现着紧张、焦虑、空虚和不安。一般而言，人们的物质生活是丰裕的，但在心灵上却显得赤贫。不知道每天都在忙些什么，夜深人静时又常常觉得怅然若失。许多人为了避免这种空虚，开始一头栽进电视节目、整晚打麻将，或者置身灯红酒绿、吸毒麻醉或步入淫色之乡。事实告诉我们，许多精神上的困扰源自心灵的空虚与迷茫。它使一个人看不出生命的意义和光明面，从而堕落迷失。

佛教认为：一切烦恼皆由心生，心中欲望过盛， 便只能在虚幻中漂泊。欲求愈多，匮乏愈甚，人愈贫穷。唯有抛弃杂念，无欲无求，方可找回真实的自我。因此禅宗思想提倡“万法尽在自心中，顿见真如本性”，即为迷途世人指引明道，还内心一片清明。

我们学禅，其实是在寻找自己真正的自我，自己迷失的心灵。禅的智慧让我们可以清醒的生活，觉察生命的喜悦，以及清净无染的光明。让我们透过心灵的安定和净化，从执著与对立的思考中解脱出来，不再只是生活在成见和限定性思考之中，不再只是用防卫的态度生活，而能跃入一个宽广的心灵世界，并发现真正的自己。这时，努力去生活，去实现人生，但没有执著和不安。

当我们从各种成见、偏见、私心和自我中心的系缚中解脱出来时，理性变得清明，心灵世界里的智慧得到苏醒。思考和觉察力必然现前，于是思想便可以解脱种种限定性思考，而入于智慧的直观，从而展开宽阔的心灵生活和视野，得到满足、喜悦和自在。这时，回过头来思考生活中的事务，就变得清朗又有思路，我们也就会清醒的生活与工作。

释迦牟尼佛正觉后说的第一句话是:“大地众生皆有如来德性，只因妄想，无明不能证得。”其意是指所有的人本性都是觉者，都有佛性，只是一般人的杂念太多，本性污染，不明缘起因果的道理，所以不 断的在沉沦，不能正觉本性。

马祖道一禅师上堂说法亦云：道不用修，但莫污染。何为污染？但有生死心，造作趋向皆是污染。

这一段语录，不妨用另一位庆福圆满禅师的话来解释：何为污染，即今所说，种种言辞，岂不是污 染，说心说性，亦是污染，说玄说妙，亦是污染，坐禅息定，亦是污染，著意思惟，亦是污染，只今恁么形书纸笔，亦是特地污染。除此之外，且如何是洁白无染处？良久云：金刚宝剑当头截，莫管人间是与非。

如此嘉言，亦如划破黑暗，敲碎昏昧的钟声，让万物清明，以本来面目呈现。

试问诸君：人生，看得几清明？

If you are able, through your development of wisdom and skillful means, to unite the teachings with your life, then true results will be achieved.

-- Gyatrul Rinpoche

Peace and Impermanence

by His Holiness Sakya Trizin

The world in which we live today is complicated and turbulent, and if we are to live well in it, we need to find a way to tackle the problems that afflict it. There are many different systems, philosophies and religions that attempt to solve these problems, and they all share one basic belief: that everyone wishes to be free from suffering and everyone wishes to be happy. It seems to me that the Buddhadharma is a very effective way to attain these goals.

Most of our efforts are dedicated to the pursuit of happiness. In this endeavour, we have made tremendous progress in the fields of science and technology; and due to this progress, we have been able to solve many issues and to greatly benefit mankind.

But although valuable, this material progress cannot bring us true peace and happiness. If we are to find true peace and happiness, it is absolutely essential that we achieve inner spiritual progress. In order to do so, we need to study the Buddhadharma, follow its advice and put it into action in our daily life.

It is my belief that the basic principles of the world’s major religions are similar in their essence, although each religion has its own ways of expressing them and methods of applying them. As I am a Buddhist, it is according the Lord Buddha’s teachings that I will try to explain how spiritual life can bring us genuine peace and happiness. The Buddha’s teachings are based principally on the fact that every living being, not only human beings but every living being, possesses Buddha nature.

Buddha nature means that the true nature of our mind is pure, right from the beginning, and has been since beginningless time. It is not itself stained by obscurations, but it is completely covered by them and so we cannot see it. But by practising the spiritual path, we can discover its nature.

Buddha nature is like a seed that we have inside us that, if allowed to grow, will ripen into enlightenment. The main reason why we can reach enlightenment is that we have this seed inside us. If we didn’t have it, then there would be no possibility of attaining enlightenment.

This seed has actually been inside us right from the beginning. But until now, we haven’t met with the right conditions for it to grow. For a normal seed to grow, we need to create the right conditions, such as placing it in fertile soil with the right amount of moisture, the right temperature, and so forth. Similarly, in order to allow the seed of our Buddha nature to grow, we must create the right conditions. Without the right conditions, it will not grow.

Although every living being has Buddha nature, human beings have the most potential to discover it. Because human life offers the best foundation to practise the Dharma, the teachings say that it is paramount to obtain the precious human birth, especially one that is free from all unfavourable conditions.

A human life that is endowed with all the favourable conditions is in fact very difficult to obtain. But by the same token, it is of enormous benefit, as it can be a vehicle to Enlightenment. So when we have obtained this precious human life and with it the opportunity to become enlightened, it is crucial that we fully realise its potential, and that we make optimal use of it. There is no greater loss than that of missing the opportunity for enlightenment that human life brings us. So the first important thing to do is to realise how precious human life this. Once we fully realise this, then we cannot remain without striving to make the best of it.

The second thing we need to do is to ponder on impermanence and death. The Lord Buddha said that everything that is created by causes and conditions is impermanent. This applies in particular to human life. We have no possibility of knowing how long our life will be. Our only certainty is that one day we will die. Furthermore, death could occur at any moment.

There are many, many causes that can shorten our life. Just as a breeze can extinguish a lamp in a single moment, even though it has enough oil to burn for many more hours, in the same way our lives can suddenly be cut short by unexpected circumstances, even if we are strong and healthy.

Every single moment that we live is deducted from our lifespan and there is nothing more that we can add to it. Something that is constantly being depleted while not being replenished is bound to run out. Through the centuries there have been many great spiritual masters, as well as many great historical figures, and great historical moments, but today they are all gone. People can read about them and remember them, but not one of them is still in existence.

Similarly today, we are all leading our normal lives, but the time will come when all of us will also become history. And so it is very important that we make the most of this life. Impermanence is actually a great thing, because if we realise impermanence, we naturally lose our attachment to ordinary things and we enter the spiritual path. If we have already entered it, meditating on impermanence will speed up our practice, and if we are already at an advanced level, it will help us to realise ultimate truth.

Lord Buddha said that anyone who thinks about impermanence is making an offering to the Buddha. One who can think about impermanence is one who has received the prophecy of the Buddha.

As ordinary persons, we have many perceptions, but the best perception we can have is that of impermanence. Through remembering impermanence, we can be released from all forms of suffering. The main source of our suffering is attachment, and by remembering impermanence, we lose this attachment and become free from suffering.

The life we are living now is short, and so we have to make the best of it. Just to pass through this life in an ordinary way, even animals can do. But we human beings are blessed with intelligence and wisdom, and so we must do all we can to get the most out of this precious human life. The best way to do this is to practise the spiritual path.

If we are to embark on the spiritual path, we must begin by pondering on the difficulty of obtaining a precious human birth, and on impermanence and death. This is the best way to get rid of our attachment to this life.

Although this life is important, it is only temporary. Very few people can live beyond a hundred years. So even at its longest, a human life can last little more than a hundred years. And when our time comes, when we leave this world, no matter how many possessions we have, how much wealth and power we have, no matter how talented or learned we are, nothing can help us. We leave everything behind, not only our relatives, our friends and our possessions, but even our precious body.

From the moment that we are conceived in our mother’s womb, this precious body and our consciousness are inseparable. But when we pass away, even this precious body, for which we care so much, has to stay behind. Many people believe that our consciousness dies along with our body, like a candle blowing out. But it isn’t so. Our body and our consciousness are two separate things.

Our body is a life form that we inherited from our parents, that grew and developed, and that will eventually disappear. The body is a visible and solid organism, which we can apprehend with our senses.

The mind, however, is something completely different. It is not a solid entity, and so, when we die, it cannot be disposed of in the way our bodies are. It continues in another form of life and when it does, nothing of its present life goes with it. What does follow it is karma, the result of the actions that we perform in this life, and which will determine the kind of life form that we will be embodying in the future.

It is written in the Sutras: “When the time comes and the king dies, none of his possessions, none of his friends, none of his relatives can follow him, however numerous these may be. His consciousness has to travel all alone to an unknown destination.”

The same applies to us. When our time comes, the only thing that follows us is our karma, the result of the actions that we have performed. This will follow us, just as our shadow follows us wherever we go. For this same reason, the life that we are living now doesn’t come out of the void. Nothing appears out of empty space; what’s more, nothing appears due to the wrong causes and nothing appears due to incomplete causes.

For example, each and every grain has to have its own seed. Wheat will not grow from a rice seed. In order for wheat to grow, we need to plant a wheat seed. Not only this, but the right causes and conditions must be present, such as a fertile soil, moisture and a suitable temperature.

So when all the causes and conditions come together, then the result is bound to appear. Similarly, the experiences that we have in this life do not appear out of nowhere, or from the wrong causes, or from incomplete causes. Each and every experience that we have now has to have its own causes. These causes do not come from outside forces, but they are the results of our own actions. Everything positive that we experience such as good health, long life, prosperity and so forth, all of this is the product of our own positive actions. The same applies to our negative experiences, such as a short life span, illness, poverty and so forth. No outside force created them. They are all the result of our own negative actions.

So this unique teaching of the Buddha, the law of karma, means that we are the authors of our own reality. And so, if we truly wish to have happiness, and we truly wish to be free from suffering, then we must work on the causes of happiness. Without working on the causes, we cannot expect to produce the result.

For example, in order to cure ourselves from a disease, we must avoid what aggravates it and we must use the right therapy to cure it. So similarly, in order to eliminate suffering, we must eliminate the causes of suffering. And in order to experience happiness, we must create the causes of happiness. So what are these causes?

According to the Buddha’s teachings, the main cause of samsara, or the cycle of existence, is not knowing the true nature of the mind. And so the source of all suffering is ignorance. Ignorance, in the sense of not seeing the true nature of the mind. Instead, without a logical reason, we cling to the concept of a self.

The Buddha’s teachings state that there is no self. If there were a self, it would have to be our name, or our body, or our mind. But our name is empty, in the sense that it’s just a label that our parents gave us. Any name can be given to anybody, at any time.

As for our body, if we try to examine our physical body, from head to toe, we won’t find anything that we can call the self. Even in our ordinary use of language, we don’t consider the body as being ourselves. We make a connection between the self and the body. We say “my hand” in the same way as we say “my house”, or “my possessions”. So when, for example, we say ‘my house’, it is obvious that the house is not the self, it just belongs to us. The same applies when we say “my body”, the body belongs to us but the body is not the self.

With regards to the mind, when we divide the mind into past, present and future, the past mind is something that is already gone, and the future mind has yet to appear. So neither of these two can be the self. As for the present mind, it is actually changing from moment to moment, and something that is constantly changing cannot be our self. Our mind, our consciousness, is the same continuity, but it always varies.

For example, once we were babies, and now we’re adults. Two very different minds. But at the same time, it is the same mind continuum, it is unbroken, it carries on uninterruptedly. This is why we can remember things from our childhood. The stream, the mind flow, is the same but the actual mind is changing every single moment. Something that is continuously changing cannot be the self either. So in reality, there is no self, there is no logical reason that can prove that there is a self.

But we have a very strong tendency from the very beginning, from beginningless time, to think that the body and the mind together form a self, and this clinging to the self is the source of all our faults. And it is the source of all our suffering. Because when there is the self, then, in juxtaposition to this, there are others. And when there is the notion of self and others, there is attachment to one’s own side and hatred for the others’. This gives rise to the three root poisons, which are ignorance, desire and hatred.

With these three defilements, all the other impurities arise in the mind. And as a result of this, we take negative action - physical action, verbal action and mental action. And when we take negative action, we do something akin to planting a bad seed in fertile soil. Due to these impure causes, the harvest will be rotten. In the same way, these actions will make our life rotten.

Physical, verbal and mental actions that arise from these defilements are called non-virtuous deeds, and they are what creates all our disturbances and suffering.

No outside enemy can create major sufferings. No outside enemy can create as much disturbance as our own defilements can. So our worst enemy is not outside, our worst enemy is actually within our own mind.

The person who feels hatred cannot possibly experience peace or happiness. Not only that, but this hatred also affects everybody and everything around him or her. All the disturbances and all the calamities, man-made calamities, that we face today come from human beings’ hatred. Hatred is the worst enemy that anyone can have. It destroys one’s own peace as well as that of others.

It is easy to say that the defilements are the source of all suffering and that they are negative. But it is quite another thing to actually realise it and to correct ourselves, because our mind has been associated with defilements since beginningless time. The concept of beginningless time is something difficult to comprehend.

We pointed out earlier that although our present body came from our parents, our consciousness cannot have come from them. It is not that our consciousness arises from nowhere, or due the wrong causes, but rather it has its own continuity. And so our present consciousness needs to have had this same continuity before we took our present life. In this way, we can see how there has been a life before this present life. And a life before that one, and another before, so that one could never establish where this continuity began.

There is no such time as the beginning of a person’s consciousness. The nature of life is such that it has no beginning, it has been the same continuum from beginningless time. So as oneself wishes to be free from suffering and as oneself wishes to experience happiness, every sentient being has the same feeling. It is wrong to thrive to obtain only our own happiness and get rid of our own suffering, we have to think of all the other beings surrounding us.

All through our life, we were taken care of with love and compassion. When we were first born into this world, if our mother had not looked after us out of loving kindness and compassion, we would not have survived. But thanks to our mother’s love and compassion, we survived. When we turned from a baby into a child, and later into a teenager, and then into an adult, all through our life we were cared for and looked after with compassion and loving kindness.

Even when we are healthy and do not face any major problems, no matter who we are, whether we are great or small, we all long for loving kindness and compassion. Especially when we face suffering, when we are in pain, or we have to face old age, we have to depend on other people’s loving kindness and compassion. During our whole life, from beginning to end, we have survived through the loving kindness and compassion of others. It is very wrong if we, as adult persons, do not reciprocate these feelings. If we don’t bring happiness to others, we cannot achieve our own. So we must make every effort to develop loving kindness and compassion.

All the positive things that we experience now are the product of the positive actions that we have performed in the past. Likewise, our present positive actions bring about our happiness in the future. Therefore, as we are longing for happiness, it is important that we work on the causes of happiness. Without working on the causes, we cannot expect the result.

Positive actions that are free from the defilements, such as ignorance, hatred and desire, but rather are performed out of loving kindness and compassion, are called virtuous deeds. They are the source of all happiness and qualities. We must make every effort to create these. No outside force, including our closest friend, can bestow us real happiness. Happiness has to come from our own actions. If we are really longing for happiness, we have to create the causes of happiness. In this way, we must work on the law of karma.

Generally speaking, Lord Buddha’s teachings say that the whole of samsara is nothing but suffering. The teachings describe three kinds of suffering. The first is called the suffering of suffering. This means the suffering that we as normal people tangibly feel, such as physical pain and mental anxiety.

The second is called the suffering of change. As we mentioned earlier, everything that is created by causes and conditions is impermanent and everything that is impermanent is suffering. It is a fact of life that powerful people can easily fall from power, wealthy ones can easily lose all they have, famous people can become unknown, and healthy people can become ill.

Things that we normally crave for, such as possessions, position and fame, are not worthy of any attachment. Sooner or later, we are bound to lose them and when we do, this will cause us great suffering. The suffering of change means that what we ordinarily consider to be happy feelings, is in reality suffering. What we experience as happy feelings is really only so in comparison to their opposites: when we are ill and then recover, we feel very happy. But good health is not really happiness, because it is impermanent. We can again fall ill at any moment. Anything that is impermanent is suffering. What we consider happiness is only so in appearance.

If what we think brings us happiness is a real cause of happiness, then the more we have, the happier we should be. But it is also a fact of life that this is not so. If we take for example a person living in very poor conditions being offered to live in a luxurious home. At the beginning, this person will be very happy, enjoying his new opulence and comfort. If these new conditions were a real cause of happiness, the person should become happier with every day that goes by. But it doesn’t happen this way. He will eventually tire of his new situation and will feel in need of a change. And so, what we normally consider to be happiness, is in fact suffering. This is called the suffering of change.

The third kind of suffering is called ‘the suffering of the conditional nature of all appearances’. This means that the feelings we normally consider to be neutral are also in reality suffering. However hard we try, we fail to find satisfaction. Wherever we go, whomever we associate with, nothing brings us satisfaction. We always have something to complain about. This shows how the nature of life is suffering. Just as the nature of fire is heat, whether it is a small fire or a big fire, the nature of life, or cyclic existence, is suffering, whether it is light suffering or acute suffering.

In the same way that food that is mixed with poison is harmful whether it is delicious or foul tasting, the whole of cyclic existence is suffering, whether it is in the higher realms or the lower realms. Keeping in mind the law of karma and the suffering of samsara, we should give up attachment to the whole cycle of existence. But first, we need to give up attachment to this life. Once we have done this, then we can give up attachment to the whole cycle of existence.

The third thing that we need to do is to embark on the true Mahayana path by developing loving kindness and compassion. We mentioned earlier how much we long for love and compassion. We need to remember that every other sentient being feels the same way. Moreover, if we consider the continuity of life from beginningless time until now, we see that we are caught up in this cycle of existence, taking innumerable births in different forms of life, and that there is no sentient being who has not become our very dear parent and our very dear friend.

It is wrong to only think of oneself. If, for example, one of our beloved family members is going through a difficult time, and we ourselves are in a safe place, we don’t feel happy; we’d rather be there with him or her and share his or her suffering. In the same way, if every sentient being has been our very dear parent or relative in past lives, we should feel the same way towards them.

And so, we should not work exclusively for our own wellbeing and ignore all the other living beings, who are actually our very dear parents. Every time they have become our parents, they have given us all their love and compassion, as our present parents have in this life. Therefore, instead of working for ourselves, we have to think of all other living beings. Besides, if we only think of ourselves, we’re only thinking of one person, whereas if we think of others, we’re thinking of countless beings. And between the one and the many, the many is evidently more important than the one. We must make every effort to develop loving kindness.

Loving kindness means the wish that other sentient beings be happy and have the causes of happiness. Loving kindness toward all sentient beings without exception, including our worst enemy, is the basis for the enlightenment thought. Once we have cultivated loving kindness, we can begin to develop the feeling of compassion.

Compassion means focusing on sentient beings that are experiencing suffering, wishing for these beings to be free from suffering and the causes of their suffering. The two, loving kindness and compassion, should not merely be understood intellectually. Rather, by contemplating and meditating on them, we should develop a deep inner feeling that our mind is immersed in the nature of loving kindness and compassion. Once we have attained this, there arises what is called the enlightenment thought.

Enlightenment thought means the wish to attain perfect enlightenment for the benefit of all sentient beings. In this way, by practising loving kindness, compassion and the enlightenment thought, we give up the third attachment, which is the attachment to our self. Every spiritual practice that we do is totally devoted to the benefit of other living beings. This aspect of spiritual practice belongs to the method side.

The method side alone is a great help in eliminating our faults, but it is not sufficient. It has to be combined with wisdom. Without wisdom, one cannot succeed. So now, we need to analyse what is wisdom.

Wisdom also has two paths. The first, its base, is concentration. Concentration in the sense that, through meditational techniques, we must bring our mind to a stable level. Our present mind is caught up in its stream of thoughts, and such a busy mind cannot be the base for wisdom. So we must practise concentration to bring the mind into singlepointedness. With our mind under control, we can meditate on wisdom. Wisdom sees the ultimate nature of all phenomena.

What is the ultimate nature of all phenomena? Different schools have different ideas on this. According to the highest Mahayana philosophy, known as the Middle Way, the true nature of all phenomena is away from all descriptions. If you describe anything, if you cling to anything, then you cannot have the proper view. The proper view is away from all descriptions. Through these two, concentration and wisdom together, we can eliminate our clinging to this life as real.

In order to travel on a road, we need eyes and we need feet. If we do not have eyes, we cannot see. If we do not have feet, we cannot walk. But with eyes and feet together, we can travel on the road. Similarly, wisdom is like our eyes, it allows us to see reality, while concentration is like our feet, it serves us as a vehicle. So, with the two together, we can succeed in attaining enlightenment.

I pray that all beings may be able to fulfill their wishes, temporal as well as spiritual.

Genuine compassion is egoless. It is the inherent essence expressed, inseparable from awareness. This natural essence, which is genuine compassion, does not need to be formulated or even expressed as something like “compassion.” We see this exemplified in our great teachers. Their genuine compassion does not require phrases and expressions or even actions. Just their presence, who they are, is nothing other than the quintessence of compassion. We, in contrast, have to invent and demonstrate compassion. Our contaminated compassion still requires effort and deliberation. That is conventional or general compassion. The good thing about the use of deliberate or conventional compassion is that it matures the mind so that ego-grasping diminishes. It definitely has that effect and is therefore a skillful method for developing awareness compassion.

-- Khandro Rinpoche

从人到成佛之路

印顺法师

一. 学佛即向佛学习

关于从人到成佛的路，先得认识自己是人。由人来学佛，应该学些什么？要怎样学？现在只能讲一些重要的，浅显的初步，使大家知道从人到成佛的关要。

佛法应从两方面去了解：一方面是究竟理想，最高目的 ── 成佛。另方面，因人的程度参差不齐，所以有种种方便法门，不同的修行方法，但最后终归是成佛。这好像我们所走的路，有的平坦，有的高低不平，有的迂曲，有的直截了当。但如认清最后目标，还是「条条大路通长安」。今天所要讲的，是从人到佛的路，直捷平坦的路；依此行去，不但稳当，又容易到达。学佛，就是向佛学习，以佛为我们的模范而学。佛是怎样修学而成的，我们也这样照着学。所以真正的学佛，是：

一、不但为后世的福乐而学：修行布施等功德，希望来生能比现在更好。这在佛法中，名为以「增进心」而学，目的在求来生的福乐果报，如生天国等。这只是佛法的方便法门，不是以佛为理想而学。这并不是说，学佛的不求来生的增进；在没有成佛以前，当然希望能生于人天中，但这不是学佛的目的。大家要以成佛为目的，如真能依法做去，一定能得到的，只要我们有高超远大的理想。与切实地遵行。

为什么生人生天不够呢？因为不彻底、不究竟。生人间，财富、金钱、寿命、地位、人事，都在变化无常中，不彻底、不圆满。说生天吧，就是帝释天(近于玉皇大帝)、大梵天(近于希伯来的耶和华)，也还是不圆满，还是在变化中，还是会堕落的。相信耶和华上帝的，一定不同意这个见解，其实耶和华是不彻底的。以大梵天王为例吧，他说：万物与人类，是他创造，从他而生的。我们要问：天地未创造以前是否有天地？人类未生以前是否有人类？假使是没有，那为什么要创出天地与人类呢？婆罗门教就有一种解说：「为了戏乐」。这是说，为了表示自我的自在(自由)、自我的满足，所以从此而引生一切。这像一所新房子空洞而没有什么，觉得空虚而不满意，就得买家具花瓶等等来装饰一下。所以，如说神能创生人类万物，这只是表示他的「不甘寂寞」，显示他内心的空虚，内心还有问题，不能无事。如人在繁忙的时侯，会感觉到麻烦，希望能独自地安安静静休息。可是真的给他幽静的安息，又会感到空虚，又要出来眺望，静极思动。为了自我的自由与满足，要天地男女万物，弄到无边苦痛，真是自找麻烦。所以，凡是内心有不足而有所要求的，就表示内心有问题，不彻底。学佛的说到修行了生死，不但要在万人喧嚣处安住而无所不足，还要能于无人处自静其心，做到名符其实的「无事道人」。神教所想象的神，还有要求，不能心安，便是要堕落的主要理由，所以我们不能以此为正确的路子。

二、不但为自身解脱而学：人间、天上，一切都不是彻底的，所以要了生死，超出人天三界。但这还只是为自己解脱而学佛，是狭小的路，是迂曲的路。佛法当然要了生死，但应注意到自利利他。小乘的了脱生死，好像吃酒的，一时沈醉而以为完成了。又如行路的，跑了一段，急急在路旁休息一下。这种急于达到目的，而实际上更慢。好像龟兔赛跑，兔子跑得快，而急于睡觉休息，结果兔子不免落后。学佛如急于了生死，离苦得乐，只为自己而学，还是歪曲迂回的路子。

三、为佛之大菩提而学：所以真正的学佛，应为佛之大菩提而学，这才是达到正等正觉的正确的路，直捷的路。说起大菩提内容，可说是信愿、智慧、慈悲的一切完满。但在初学者，可能有所偏重。A、重信愿，求菩提。 众生根机不同，多少有差别。如初学而着重在信愿，相信佛有无上功德，最究竟圆满；有最上智慧，最大慈悲。 对佛发生信仰心，以佛为理想而立愿上求菩提。B、重智慧，向法界。另有一类人，以佛的圆满菩提为对象而重在智慧。参究宇宙万有真理，宇宙究竟是什么？人生真理是什么？只有佛才是最圆满究竟，最洞明一切。所以学佛的大智慧，从智慧的增长中，到达佛的地步。C、重慈悲，救众生。 也有赞仰佛的大慈悲，想到人类众生的苦痛，没有彻底救济的方法。普通所说的提倡道德文化，增加经济等等来救济，其实都不彻底，只有佛的大慈大悲，才是圆满究竟，所以就学习慈悲心行，向佛菩提。

学佛的路很多，如念阿弥陀佛的是重信愿，为了解佛理而诵习研究的是重智慧，着重在救济慈善事业的是重慈悲。这几种功德都要学，无论从那方面入手都可以。不过真正学佛的，必然三类都渐渐学习，以大菩提为目标而学。

二. 唯人为能学佛

一、人类的特胜：一般来说，人虽自尊心极强，却都看轻自己，觉得自己太渺小，不肯担当大事，为最高理想而努力。这是顶错误的，其实人是顶有意义的。佛法说，在六道众生中，地狱太苦，饿鬼饥饿不堪，那里会发心学佛？畜生也大多是愚昧，不能了解学佛。阿修罗猜疑心大，不能坚信佛所说的话，又加上瞋恨心强，喜欢斗争。天国，享福都来不及，更没有心学佛。所以「三苦八难」中，长寿天便是八难之一。因此，佛经说「人身难得」、「佛法难闻」，只有人最为难得，才能学佛。

有人问：神教与佛教有什么不同？我说：神教说人间不如天上，佛教说人间更好。既得人身，不要错过他，应该尊重人身，发挥人的特性而努力向上，这是佛教的一大特色。

人有什么好呢？经说人有三特胜，天上也不及我们。大梵天、上帝，虽然高贵，但都不及人的伟大。因人有三种特胜，所以佛特地在人世成佛，教化人类，向佛学习。三种特胜是：A、忆念──「人」，在印度话中，是「忆念」的意思。人的忆念，比什么都强，小时的事情都记得，几千年来的历史，千百年来的经验，都能保存而传下来。这在牛羊猪狗，甚至天神，都不及我们。人的智慧最强，一切文化，科学发明，都是依着过去经验的忆念、累积，而后能日渐进步，日渐发明。 由于忆念而来的智力，是一切所不及的。B、梵行 ── 克制情欲的冲动，为了他人的利益，能营为道德的行为，宁可牺牲自己，利益他人。这种由于梵(清净)行而来的道德，是人类的一大特色。 C、勇猛 ── 人生存在这娑婆世界，什么苦都可以忍受，无论怎样困难都可以克服。这种一定达到的决心与毅力，也是人的特胜，在天上是没有的。这三种特胜，如用以努力作恶，滥用聪明，也会造成大坏事，使人类的苦痛加深。不过种种好事，也是从这里面发展出来。用以向善，就等于中国所说的大智、大仁、大勇。

大家都知道，一切众生皆有佛性，都能成佛。经说佛性有四种功德，就是智慧、慈悲、信乐、三昧。德行通于慈悲，信乐必有精进，所以人的三特胜，也就是佛性四德中的三德，在人身中特别发达。也就因此，人身容易修学成就，人类容易学佛。唐朝宰相裴休说过：一切众生都可成佛，但六道中真能发菩提心而修菩萨行的，唯有人。佛性功德。人身最为发达，所以人才能学佛成佛。

二、从人道直趣佛道：在学佛的方便中，如生天，得小乘果，多是弯曲而迂回的。如修天法而生长寿天，为八难之一，障碍了学佛。有以为，学小乘法，证阿罗汉，了生死后再说。小乘如中途醉眠，不彻底也不迅速。所以我们应该走直截了当的路，就是从人的地位，求生人间，一直到佛的地步。不求生天，不求证小乘果。依人身，求人身，不离人身而向佛道，都得从不离人事做起。有的人自以为修学佛乘，而信修天帝的神秘法门；或不重慧而专重禅，实是天法。有的没有大悲心，虽究大乘理，而等于走着小乘之路。天法与小乘法，终究也可转成佛道，但到底是迂曲了。特别是在这个时代，应该先修人法 ── 不离家国的人间正行，从人直向佛道，以免世人的误会。现代众生的根性不同，尤其是中国人，重人伦，所以中国佛教徒，更应该从人伦道德做起。人间正行修集增长，佛道因行的功德，也一天天增长，会渐近成佛的境界。我们不要糟蹋自己，应该利用这人生短短的时间，向这个目标而努力行去。

三. 学佛所不可少的信解

要学佛道，有不可缺少的信仰与了解，这在圣典中，说有八事，现在简要的略为六类。

一、三宝威德 ── 三宝就是佛法僧。以佛僧来说吧！大乘法中佛菩萨(大乘僧)有高上的智慧慈悲，值得崇仰；更有难思的神力，能为一般所不能为的事。不但信佛菩萨的威德神通，还要信法，即成佛的法门，也确是有功德、有力量，依法修行，能使我们到达究竟成就。

二、诸法真实 ── 诸法即所有一切事物，我们所知的世间一切，都不是真实的。为什么呢？可用两点来说明：一、一切都在变化，人以至地球都不是永恒的，都是不彻底的。二、世间的一切，都是相对的，有善就有恶，有生就有死，有兴就有衰；有这个就有那个，有这家就有那家，有这国就有那国；同一个国家也有派别，党外有党，党内有派。世间就是这样相对差别，充满矛盾，所以都不是究竟的真相。世间的一切，是相对的变化的世间；所以存在这世间的人类，也不彻底。真正学佛的，要信解在变化无常、种种差别之中，有永恒的不变，平等无差别的真理。如以正当方法去理解，依着去修行，就能得到真理的体验。苦痛从此解消，佛菩萨也因此而成就。

三、清净因果 ── 一般人都懂得佛法，重视因果，但因果不一定清净的。不单是杀、盗、淫、妄 ── 恶因恶果不清净，就是一般的布施、礼佛、念经，也不一定是清净的。如布施功德，固然是善的，如心目中觉得我能行善；或我比其他人布施更多；或者为了使人服从，故施小惠。有自我的成份，有为未来得到善果报的意念，这便不清净 ── 不纯洁。所以，学佛的要相信有清净因果 ── 就是离烦恼，离自我见的无漏因果。纯洁的因行，能得到清净的成果。必须以佛为理想，对清净因果，生起坚定的信解。

四、能得菩提 ── 信解了以上三点，还不一定能学佛成佛。有人说我太愚笨了，或太忙碌了，自己不信任自己，那里能发心修学？所以要加强信心，一切人有佛性，我也决定能得大菩提。有一分力量，就尽一分力量。今天不成，还有明天；今生不成，还有来世。坚定信仰，一定能得菩提，只要肯发心修学下去。

五、得道方便 ── 一切众生皆有佛性，都可以成佛，可是佛是从修学得来的，依方法去学，人人都能得到；这修学方法，叫得道方便。如相信地下有水还不够，必须知道怎样去开掘，用怎样方法取水上来。如不这样，即使地下有水，我们还是没有水喝。要以方法去得到，所以说：没有天生弥勒，自然释迦。

六、如来圣教 ── 我们都不是佛，怎能知道成佛的道路呢？释尊成佛后，大慈大悲地把成佛的方法说了出来，记载在经典里面。相信经律论所说的，依之求了解，有了信心，才会增加学佛的力量。会看的看，不会看的听，里面开示我们种种成佛的方法。

四. 从十善菩萨学起

对佛有了充分的信解，就得从十善菩萨学起。很多人对菩萨的名义不了解，多有误会。菩萨是印度话，菩是菩提，是觉悟的意思；萨是萨埵，就是众生的意思。所以，菩萨是求大菩提的众生。菩萨的程度不一，高的高，低的低。在一般人的心目中，听见菩萨，就想到文殊、普贤、观音、地藏顶高的大菩萨，其实凡发心成佛的，就是菩萨。佛与菩萨的分别是：佛是至高至上究竟圆满，如读书毕业了；菩萨是向上修学的学生。开始学的，如幼稚园生是学生；在小学、中学、大学以至研究院，也还是学生，差别只在学问的高低，而在修学的过程中是一样的。菩萨也是一样，有初发心菩萨，初学的与我们凡夫相同，只是能发菩提心，立成佛的大志愿。慢慢修学，到顶高的地位，如文殊、观音等。不要只记着大菩萨，觉到我们不能学。在学校里，由幼稚园一直学到研究院；菩萨也是由初发心菩萨学到大菩萨。现在讲最初修学的初心菩萨，与我们凡夫心境相近，切实易学。

一、大悲为菩萨发心 ── 菩萨发心，当然包含了信愿、智慧，而重心在大悲心。有大悲心而后想成佛度众生的，就是菩萨。上面讲过，成佛，如没有慈悲心是不能达到的。就是能参究绝对真理，如没有大悲心，也还是落于小乘。所以菩萨的最要处，便是大悲心，见众生苦，好像是自己的苦痛，想方法去救度他们，才是菩萨心、佛种子。发心，是立志，时时起慈悲心，立下大志愿，不会忘失。 此心发起，坚决不退，便登菩萨位。修发大悲心，方法很多，佛法里有「自他相易」法，把自己想作别人，把别人想作自己，这么一下，大悲心自然会发生起来。试问大家：心里顶爱的是什么？你们一定回答是父母、夫妻、朋友、国家、民族。其实，佛说「爱莫过于己」。父母等，凡是没有损到自己利益的，当然能爱，否则就什么都不爱了。大家都以私心为爱自己而爱一切，假使能想到别人的苦痛，等于自己的苦；不但爱人如己，而且以自己为他人，不专从自己着想，那才是真爱、真慈悲。自身有苦，谁也巴不得马上去掉他。别人的苦等于自己，怎能不动悲心，设法解除众生苦痛呢！能有这种观念，大悲心自然生起来。大悲心发生，立愿成佛度众生，就是菩萨了。所以初学菩萨，并不一定有神通，或者身相庄严。但是单单立志发心，还不够，必须以正行去充实他。

二、十善为菩萨正行：菩萨与凡人的分别，是发菩提心，行菩萨道。以菩提心去行十善行，是初学的菩萨，叫十善菩萨。十善，就是对治十恶的十种善行。不杀生就是爱护生命。不偷盗是不要非法得财，进而能施舍。不邪淫是不要非礼。不妄语是不说谎。不两舌是不挑拨是非，破坏他人的和合。不恶口是不说粗话骂人讥讽人，说不对也得好好说，不可说尖酸刻薄话。绮语是说得好听，而能引起杀、盗、淫、妄种种罪恶，就是诲盗、诲杀、诲淫的邪说，或者毫无意义，浪费时间。不绮语，是要说那些对世道人心有好处的话。不贪是应得多少就得多少，知足、少欲，不是自己的，不要妄想据为己有。不瞋恨是有慈心，不斗争。不邪见是学佛的要有正见，要相信善恶因果，前生后世，生死轮回，圣人境界 ── 阿罗汉、菩萨、佛能了生死。不要起邪知邪见，以为人死了就完了。十善菩萨，是初心菩萨，发大悲为主的大菩提心，要成佛度众生，依这十种善行去修学，可说人人能学。如说不会做，那一定是自己看轻自己。佛法说：人，要有健全的人格，就得从五戒、十善做起，十善便是人生的正行。如有崇高道德，能行十善，缺少大悲心，还只是世间的圣人，人中的君子。佛法就不同了，十善正行，是以发大悲心为主的菩提心为引导的，所以即成为从人到成佛的第一步。

大家以佛为理想，发菩提心，修十善行。此外，如忏悔、发愿、礼佛、念佛以外，还要热心注重护法，把佛法当作自己的生命，不要以为我学佛就好了。如佛法受到损害，受到摧残，应为了自己的信仰，众生的慧命来护持。菩萨应行的甚多，现在不能广说。最后我希望大家，开始学这大乘的第一步，作一菩萨幼稚生，从发大悲心，修十善行学起。

From the same tree, some leaves may be carried to a cesspool by wind, while some may fall in a garden; the destination of each leaf seems accidental, but is in fact driven by their individual causes and conditions. Similarly, under the same circumstance, some people may make a sudden fortune, while some become destitute; it seems that various accidents keep happening in our life, but what is behind it is a profound force, which is called karma.

-- Khenpo Sodargye Rinpoche

Let's Talk About Ourselves

by Venerable Yen Pei

1. SENTIENT BEINGS FORM THE BASIS OF THIS WORLD

Our world is very chaotic nowadays. We must propagate orthodox Buddhism and promote the development of Buddhism, to enable more people to benefit from learning and practising the Buddhist teachings. So, what exactly do the Buddhist teachings make clear? In other words, what is the basis of our world according to the Buddhist teachings?

The content of Buddhist teachings is multi-faceted, but all based upon sentient beings as the starting point. The diverse things in the world are countless. In the Buddhist teachings, these are categorised into two major groups, namely sentient beings of the biological realm and non-sentient beings of the natural realm. The former is called the sentient world, while the latter is called the non-sentient world.

Sentient beings form the basis of these two groups. This can be explained in terms of space and time. In terms of space, we know of this place and that place, here and there. Such cognisance arises due to the continual activities of sentient beings in space. In terms of time, we know of the past, present and future; we know of yesterday, today and tomorrow. Such cognisance arises due to perpetuation of sentient beings in time. Therefore, in the Buddhist teachings, sentient beings are regarded as the basis of our world.

When we discuss or propagate the Buddhist teachings, it has to be based upon sentient beings. Only then can we grasp the core of Buddhist teachings. Otherwise, no matter how profound or abstruse our talk is, we cannot penetrate the essence of the Buddhist teachings. Every doctrine and religion has its central thinking, which is the anchor point from which it offers an explanation of the world. If its explanation of the world is based on objective, external microscopic substances, it is founded upon materialism. If its explanation of the world is based on subjective, inner, mental activities, it is founded upon idealism. In the domain of philosophy, even though there are diverse schools of thought, these can be distinguished as two main factions — idealism and materialism.

Viewed from the Buddhist perspective, the doctrines that emphasise either matter or mind all cannot offer a complete solution to the problems of mankind. The Buddhist teachings explain everything with sentient existence as the starting point. A sentient being comprises a causal combination of matter and mind. It is neither purely matter nor purely mind. A Buddhist practitioner should grasp this point earnestly, in order to understand the truth of Buddhist teachings correctly.

The noun "sentient beings (Sanskrit sattva, Pali satta)" is often mentioned in Buddhist discourse and commentaries. What does "sentient" connote?

"Sentient" has two connotations, namely emotions and deluded consciousness.

In terms of emotions, "sentient" connotes craving, attachment and clinging. A sentient being with emotional activities has three main types of attachment:

1. Attachment to one's body

Every sentient being, be it a complex lifeform or a simple lifeform, has deep love for its own body. Therefore, in the Five Precepts observed in Buddhism, the First Precept is to refrain from killing. We have deep attachment to our own bodies and we are not willing to let others end our lives. Putting ourselves in others' shoes, we can understand that other people also have deep attachment to their own bodies and they certainly are not willing to let us end their lives. Therefore, every sentient being has very strong attachment to its body. Without completely overcoming the self-cherishing thought, none can be freed from this kind of attachment to one's body.

2. Attachment to external conditions

Living in this world, we cannot survive if we are isolated entities. To sustain our lives, we need the support of external factors. Therefore, we become attached to external conditions that are related to our lives and cling on to them.

3. Craving for future lives

A sentient life will disintegrate after a certain period of time. No lifeform can endure forever. However, when this life ends, it does not mean that everything comes to an end. A second life will follow. Even though we cannot know in advance whether the ensuing life will be good or bad, or whether it will be filled with suffering or happiness, yet those who believe in an afterlife will invariably crave for the future life and hope to gain a good rebirth. This is called 'craving for future lives."

"Consciousness" connotes cognisance and discernment. Sentient beings race with their deluded consciousness in all direction incessantly, overflowing with enthusiasm and obscured cognisance, thus manifesting various activities. The philosophers of ancient India described the deluded consciousness of sentient beings as joyful, lively, brilliant and enthusiastic, which together mean that the vibrant life stream is constantly exuding warmth and enthusiasm in the world, being joyful active all the time.

Unenlightened worldings and enlightened bodhisattvas are the same in such "activeness". The difference is that bodhisattvas transform their emotions with wisdom, so that their lives improve contiunually and they attain a state in which they do not get moved by worldly emotions, hence they are called "enlightened beings". On the other hand, unenlightened worldlings lack wisdom to overcome their emotions. They only pursue sensual pleasures all day long and they are driven by their emotions in everything, so they are "unenlightened sentient beings". Sentient beings thus have emotions and deluded consciousness. Our world is centred upon sentient beings. The Buddhist teachings are also taught with sentient beings as the starting point.

2. WHAT ARE THE PROBLEMS ENCOUNTERED BY SENTIENT BEINGS?

Our world is based upon sentient beings. Then, what are the problems sentient beings encounter in the world that required Buddha's appearance in this world to resolve them?

To understand the problems encountered by sentient beings, we must first understand the sentient lifeform, which arises due to causal combination of mind and matter, so it has both mental aspects and material aspects. Such a lifeform experiences various internal and external restrictions; hence many problems arise due to lack of freedom in its activities. Amidst these diverse problems, what is the most fundamental and major problem then?

Buddha put forth "suffering" as the core of all problems. With birth, there  will be suffering. We cannot possibly avoid suffering. It is human nature to be averse to suffering and seek happiness. Even though sentient beings live in constant aversion to suffering and quest for happiness, yet the more we loathe suffering and try to stay away from it, the more it gets near us. The more we hope to gain happiness, the further it goes away from us. Therefore, the problem never gets resolved. All doctrines and religions in the world have arisen for the purpose of resolving this big problem of suffering. In the absence of life, or absence of suffering in life, there would be no need for any religion or doctrine in our world.

Life is suffering. This is the reality of our world that none can deny. Then, what exactly is the internal and external suffering which sentient beings are afflicted with? According to the Buddhist texts, there is immeasurable suffering, but this can be summarised as three or eight types of suffering.

Now, I shall explain the eight types of suffering in three categories.

1. Suffering in the biological realm

This refers to the suffering of birth, old age, sickness and death, which everyone experiences due to changes in the mind-body. Which sentient being can be an exception to this? Even though there is an enormous disparity of social class in the world, yet everyone is equal in having to experience old age, sickness and death. We will not be spared just because of high social status, high intelligence or great wealth. We absolutely cannot escape from old age, sickness and death, just by relying upon our authority or meritorious virtues. We must try to overcome such suffering. Most doctrines are intended to get rid of the suffering of mankind, but contemporary medical science, psychology and other disciplines can only help people reduce some suffering. They cannot root out all the suffering of mankind completely.

2. Suffering in the social realm

This refers to suffering due to separation from one's loved ones and suffering due to association with people and things that one dislikes. One is absolutely not alone in this world, as one cannot avoid contact with people in society. Even if one lives in the deep mountains, one cannot isolate oneself from people completely. If one alienates oneself from others, one cannot survive at all. However, it is absolutely impossible for everyone in society to get along with one another in perfect harmony. One will certainly distinguish those who are on friendlier and closer terms, apart from those whom one bears grudge or enmity against.

For those whom we resent or hate, we hope that we will never meet them again. Yet, as the saying goes, "enemies are bound to meet on a narrow road". We often meet people whom we have enmity or resentment against. We want to stay away from them but cannot do so. What an agony this is!

As for those with whom we are friendly and close, we hope that we will never be separated from them. Yet, it often turns out that it is our closest children and good friends who leave us. How distressful it is when we can neither see them nor meet up with them!

Politics, law and other secular doctrines are intended for the resolution of such suffering. Even though many human-inflicted suffering can thus be reduced, disputes still exist in society.

3. Suffering in the natural realm

This refers to suffering which arises when desires are not gratified. What are the prerequisites for survival in this world? Our clothing, food, accommodation and means of transport come from the natural world. As long as we have enough materials sustain our lives, we should be contented. However, we invariably hope to surpass others in enjoyment of life pleasures. With limitless desires, we seek to acquire material things which are limited. When we cannot get what we want, we experience suffering. Even if we gain what we want by chance, we need to do everything possible to preserve them. The suffering that we experience when we lose them is also a form of "suffering which arises when desires are not gratified". Since everyone is seeking these materials for sustenance, disputes will arise if there is unequal distribution of these materials.

All secular theories and doctrines are intended to seek solutions for the three categories of suffering mentioned above, but they can only resolve human suffering partly, not completely. They can resolve the minor aspects, but not the root of the problem. Only Buddha's teachings. which unifies practice with wisdom, can enable us to overcome suffering thoroughly at its root.

Buddha found the root source of suffering and eliminated it thoroughly, so He was able to overcome all pain and difficulties.

What is the root source of suffering? In other words, where does all suffering come from? All suffering arises in dependence upon the lifeform. Sentient life is a combination of the Five Aggregates, namely forms, feelings, perceptions, mental formations and consciousness. The Five Aggregates flourish in sentient lives like a blazing fire, causing us to experience agony and pain. in the Buddhist texts, this is described as "suffering due to flourishing of the Five Aggregates".

As long as one exists in a lifeform comprising the Five Aggregates, one cannot be freed from suffering. As it is said in Heart Discourse, one must be able to "gain penetrative insight into the emptiness of the Five Aggregates", before one can truly "overcome all suffering and pain". Buddha discovered that the root of the problems of sentient beings lies in themselves. He further guided sentient beings how to work on themselves, in order to overcome the problems of life, get liberated from suffering and attain happiness.

3. SENTIENT EXISTENCE IS CENTRED UPON HUMAN BEINGS

The term "sentient beings" refers to beings with the capacity for sensation and mental activities of the deluded consciousness, such as craving and clinging. In the Buddhist discourses and commentaries, it mentioned sentient beings in the "Five Destinations" and "Six Realms Of Rebirth".

The "Five Destinations" refer to the realms of celestial beings, human beings, hell beings, hungry ghosts and animals. The "Six Realms of Rebirth" include an additional realm of demigods. In either classification, we belong to one type of sentient beings — human beings. Even though there are countless types of sentient beings, sentient existence is centred upon human beings. Therefore, we must not live this human life in vain.

Sentient existence is centred upon human beings, not only because the realm of human beings is in the midst of the Five Destinations but also because only human beings have the possibility of progressing towards Enlightenment. Celestial beings are in a higher state of rebirth than human beings, but celestial beings in the heavens in Realm of Forms and Realm of Formlessness indulge in the bliss of meditative concentration, so they cannot practise spiritual cultivation in accordance with Buddha's teachings. The celestial beings in Realm of Desires are overwhelmed with sensual pleasures and they often forget the Buddhist teachings, so they cannot practise spiritual cultivation in accordance with the Buddhist teachings too. For instance, Sakra, the ruler of Trayatrimsa Heaven, once invited Buddha to expound His teachings. Buddha imparted His teaching on impermanence to Sakra, who was touched by the edification at that time. However, once Sakra returned to Trayatrimsa Heaven, he was preoccupied with enjoyment of sensual pleasures again, thus totally forgetting about impermanence and spiritual cultivation. It is clearly impossible to learn and practise the Buddhist teachings in the heavens.

Then, let us look at sentient beings which are inferior to human beings, namely animals, hungry ghost and hell beings. They are constantly threatened and distressed by diverse suffering. They have to endure all kinds of suffering and pain all the time, so would they have any time to learn and practise the Buddhist teachings at all?

According to the Buddhist teachings, there is more suffering than happiness in the human world. Some people may claim that human beings live in absolute suffering, yet sometimes we also enjoy some happiness. Some people may claim that human beings are absolutely happy, yet sometimes we are besieged with a lot of suffering. It is the presence of suffering that arouses renunciation in us, impelling us to learn and practise the Buddhist teachings, so as to transcend the mundane world.

Now that we have gained this precious human form, as well as heard the rare Buddhist teachings which enable us to be liberated from suffering and gain happiness, then how should we make good use of this human life without living in vain? It is only through earnest spiritual practice based on the Buddhist teachings that we will not waste this human life or live in vain in this human world.

When one has this human form, one may not treasure it, but once this human form is lost, it may be very difficult to regain the human form again in future lives. Therefore, as Buddhist practitioners, we must never forget that "this human form is rare and hard to come by".

When you give in to aversion and anger, it’s as though, having decided to kill someone by throwing him into a river, you wrap your arms around his neck, jump into the water with him, and you both drown. In destroying your enemy, you destroy yourself as well.

-- Chagdud Tulku Rinpoche

生命整体性的意义

学诚法师

一、闻法即应如教修，莫观师过信心求

我们听闻到佛法的殊胜以后，就必须立刻生起实修的心，就必须立刻发起求证圆满佛果的动机和意乐。这是非常重要的。如果我们听到了、知道了佛法如此的殊胜，但是我们不想要这么好的佛法，就在当下我们都没有这种心，那这种境界过后，时间过后，我们何时才能够真正想起来要去学修佛法？

法师为我们讲说佛法的时候，法师本身也仅仅是在传递佛法的信息。佛法是佛菩萨悟出来、证到的境界，历代的传承祖师们一代一代往下传递。那我们今天所有的讲说佛法的法师们，都是在传递佛法的信息。既然法师们都是替佛说法，代佛来宣说佛法，所说的佛法就是佛陀的言教，他们是在遵照着佛陀的经论进行开讲，为我们讲说。作为听法的人，就不可以、也不应该，在传递佛法信息的善知识身上去寻求过失——也就是我们常常所听到的观过——这个法师讲得是不是如法，是不是如理，是不是圆满。那么你没有听，你怎么知道他讲得如理不如理；你没有听，怎么知道他如法不如法？他还没有讲，你怎么知道他如理不如理，如法不如法？我们只有去听、去了解，通过一段时间的用功、实修，才能够知道这位法师讲的佛法，同自己本身相应不相应。也就是说，我们在还没有听闻的时候，在不了解的情况下，有时候在根本就没有任何思想准备的情况下，我们就会给对方——给我们接触到的善知识——下一个结论：某某法师如法，某某法师不如法……总而言之，似乎大部分都不如法，似乎大部分都讲得不可靠，那这就很成问题。

所有的人，所有的法师，不是佛，只是替佛在说法。替佛在说法，他就是佛的法身的遍照，佛的法身的体现。也就是说如果不是佛法，如果不是佛陀的智慧光明，我们怎么能够听得到佛法？如果没有历代祖师大德来传持佛法，我们也听不到，肯定听不到。既然所有的佛法，都是靠法师们来传递、善知识来弘扬，那我们究竟要听什么样的佛法，要听什么样的法师为我们讲佛法，我们才会去实践？经典上面所有的教授，都是佛说的，现在我们还有录音带、光碟，都是祖师大德们讲的，这些本身都是佛法，已经告诉了我们，如何去实践。问题是，我们不能发起这种实修的心，这种心发不起来，发不出来；而不是说，法师们所讲的佛法有问题。佛法不会有问题，问题是我们对佛法生不起信心。

对佛法生不起信心，不在于这个佛法是从什么人的嘴上说出来的；也不在于这个佛法是在什么地方讲出来的，这都是其次的问题。佛在世的时候，寺庙也没有，他都是在露天讲佛法，很多很多的人都是慕名而来，听了以后都能够受到极大的加持，得到很大的利益，也就是把佛法真正听到心里去了。我们如果不是以这样的一种心态听闻佛法，就往往容易走偏。所谓走偏，指的是我们一定要去寻找一位自己认为各方面比较圆满的善知识，各方面比较具足条件的善知识，这是很多人很多人的一种希望。事实上，在家的佛弟子，又有多少人敢说已经找到善知识了，真正按照善知识的教授去实践了。而且你找到了，又怎么样呢？你是不是修得比别人要好呢？是不是心发得比别人要好呢？是不是对佛法事业的推广、弘扬方面，做得比别人要多呢？你的成绩在哪里？你每天都修了多少法？每天都做了多少事情？

二、执相分别从心生，觉悟自性破无明

我们读佛经读不懂，不了解经文里面的义理、内涵，原因就是一切从无明开始，以无明为动机、为源头，内心里边的出发点从无明里头发出来。因为从无明当中发出来，你对外在的事情，就会很在意：我相、人相、众生相、寿者相……《金刚经》里面讲，世间上面的人，都是在取相，在着相，因为内心里面容易在我相、人相、众生相、寿者相……这样的一些外境上分别比较，内心自然而然就非常不容易平静。不容易平静，就会对佛法产生极其严重的执着。好一点的人会说，“我一天念两万声的佛号，一天磕1000个大头，一天念10卷的佛经，一天放生500块钱，烧了多少柱香”，等等。固然，你有可能这么去做，但这又是另外一种取相。取什么相呢？就是说自己做了很多，别人做得不如我，做得比我要少，我自己做得比别人要好，内心高兴。从另外一个角度来说，你觉得对方做得不好，对方做得很差，我有这么多的成绩。而实际上，对方有自己的程度，自己的条件，自己的烦恼障、业障，自己的问题。什么意思呢？比方说，小学生、中学生和大学生，如果你是一个大学生的水平，你就不能去取笑这个小学生基础怎么那么差，书读得那么不好，只会读那么一点点东西，这根本就不具有可比性。众生千差万别，根基也是千差万别的，用功也是各各不同的，进进退退，反复无常。

所以，我们不能以我们的一些成绩、一些外相去比较、去看待其他的人。你如果以这种心情去比对、去观察周围的人和事，那肯定会很烦恼的；不仅仅你自己本身会烦恼，对方也会很烦恼。因为你在佛法上这么一比对，说自己比别人要好，别人比自己要差，你就有我、你、他、大家的差别；有了我、你、他、大家的这些观念，就会再分出来这个事情是我的事情，这个事情是你的事情，这个事情是他的事情，这个事情是另外一些人的事情，你就会不断产生分别心。实际上我们到佛门里面来，是要集聚功德，种善根，修正因，那么你这么一比较，反而天天在起烦恼，天天在造作一些远离的因，而不是造作和合的因。那这些，都是非常有问题的。

佛菩萨看众生，都是平等的——万德庄严——器世间、有情世间、正觉世间都是庄严的。为什么都是庄严的？因为没有矛盾、是非、障碍，都是圆融无碍、大圆镜智的。我们学佛法，就是要逐步来培养这种戒、定、慧的功德，智慧的力量，觉悟的能力。我们觉悟的能力高了，智慧广大，就不会被一些很细小的事情障碍住、束缚住、被它粘住。

不学佛法的人，都是从自己的心情出发——今天心情好，看到的人，所做的事，所接触到的环境，都会觉得非常顺心、非常地满意顺眼；心情不好，看到的人、遇到的事、所接触的环境，也会看不惯、看不顺，甚至看到自己家中的兄弟姐妹，乃至自己的父母、老师……都会不顺眼，都会观过，都会起烦恼：所以人的心情，是很关键的。这种心情如果是从烦恼出发，那答案都是不好的；如果从智慧出发，那这个答案，这个过程，这些境界都是清净的、好的、圆满的。什么意思呢？就是说佛法是在心地上面用功，是内明，要发明心地，开智慧；而不是在外在去比较，在外在去着相，在外在上面去努力：那些都是不得要领的。

我们人的整个的生命世界，乃至整个宇宙，都是圆融无碍的。我们每个人的经历、经验，以及特点、特长，所有的现象，都是同时具足的，都是和谐共存的。任何一个法，任何一个物，任何一件事，本来就是和谐共存的。那么为什么我们看起来不和谐？都是因为人的因素，因为心的因素、业的因素。因为心起烦恼，所以去造作种种的业，感召种种的果报，都是源于人的心；而不是说外在有什么不和谐，外在有什么不和合，外在有什么不圆满。没有的，有的都是内心的问题。

三、欲求功德遣疑虑，念恩修信纳法雨

智慧是一种内心的自然流露，是过去、现在、未来一直累积下来，不能切割的、同时具足的。佛的法身光明无处不遍照，有时候我们觉察不到、体会不到、感受不到，但我们念的每句经文，都能够说明过去、现在、未来这些佛菩萨的功德。那过去、现在、未来的佛菩萨，怎么能够同时具足呢？比如说，我们念经，大家在这里用功，那么现在是属于现在，现在用功，就因为根据过去佛菩萨的经文、教授来用功修行，所以这种境界，这种佛法是一样的。我们在用功的时候，也都是照佛法来用功修行，虽然现在还不是佛菩萨，我们仅仅在学习、在用功，希望能够很快、更快地成佛，经过若干年、若干生、若干世以后，终于成佛了，就是未来的佛了。也就是说，我们现在虽然是众生，但是我们照过去佛菩萨的心愿，来用功、修行、办道，未来成佛。所以我们念一句经，本身就会有这样大的功德。当然这也不是说，我们念一句经就如何如何，就够了；而是告诉我们用功念经，不会白念的，是有意义的，是跟未来的佛果相应的，是顺着解脱的道、顺着菩提的道在走。就不会造成我们没有用功的时候，很想去用功；用功的时候，又对这些用功的内容、方法，产生怀疑，说自己所做的一切，这些功德会不会白做，是不是能够成为成佛的正因。

那为什么会有这些思想呢？也就是我们的烦恼——怀疑的烦恼、疑心。贪、嗔、痴、慢、疑，每个人都有这种烦恼，要断除这种烦恼，就必须要对佛菩萨、对善知识修信心。我们常常讲修信念恩、念恩修信，因为法师对我们有恩德。那这个恩德何在呢？这种恩德不是虚构的，也不是供我们唱赞美诗来赞美的，这是要真正感受到自己有这方面的体会：佛菩萨、善知识，对我们有恩德。恩德跟功德是有一定区别的：功德只是佛菩萨、善知识自己成就的、内证的功德，对于众生份上所成就的种种的功德；恩德是我们直接从善知识身上得到的帮助，得到的救护，得到的恩。

我们常常讲，知恩、念恩、报恩。比如说父母对我们有恩，父母为什么对我们有恩呢？是因为父母生了我们，育了我们，培养我们，让我们成才，让我们成人，成一个大人，成一个有作为的人，成为一个好人；父母给我们很多物质方面的、精神方面的滋养，等等，自然而然，我们一想起父母，就知道说代表一切；而不是说，父母对自己有恩，但是有什么恩却不知道，那你就不能算作一个知恩的人、念恩的人。

所谓念恩，念者，铭记不忘。心心念念都知道父母对我们的恩德，时时刻刻都会想念父母对我们的恩德。那我们在佛门里边修学佛法，佛门里边的善知识对于佛法方面的成就，在佛法方面给我们的帮助，让我们成就自己的法身，这些恩德我们有没有领纳，有没有真正接受，有没有真正感受得到？你感受不到，我们要念恩，就念不起来。就犹如我们在街上，遇到一个人，这个人可能对我们也很热情，很客气，很有礼貌，文质彬彬，等等，那么你跟他讲话，讲5分钟，讲半个小时，讲完了各走各的，也只有一面之缘，谁也不认识谁。那我们一天当中，在寺庙里也好，在社会上也好，常常会接触很多的人，一个月接触人就更多了，一年那就非常多了，10年、20年、30年……所接触的人就不计其数了。既然接触过那么多的人，我们真正能够回忆得起来哪些人对我们最有帮助，哪些人对我们最有恩吗？有时候通常你要刻意去想谁对我们有帮助，你才会想得出来；甚至你想出来的那几个人也是很勉强的，觉得这几个人对我不错。更多的情况下，似乎内心里边，没有这样子的有恩的人。

恩人，这是我们常常听说的，那对我们进行教授的、教诫的法师，则名为恩师。为什么名为恩师呢？他确实有恩——他不是一个名词，一个代号而已，名能昭德。那我们怎么来体会，来接受这种恩德，是非常重要的。如果我们内心里边很麻木，对佛法没有真正的希求，即便告诉我们是佛法，告诉我们在用功的过程当中有哪些问题或障碍，也不会相信的。也就是说，我们虽然说要学习佛法，而实际上仅仅在说说而已，而不是真正照着经论、照着佛法去实践。

我们要去培养这种信心，时时刻刻都要在内心上面去观察、去调伏自己的烦恼，保持一种愉悦的心态，保持一颗欢喜的心，让我们的意乐能够清净。对善知识给我们的开示，如饮甘露，如病人听到医生的教导。我们生病的时候，到医院看医生，医生讲你得了什么病，是怎么引起的，你应该吃什么药，吃的时候还要注意哪些问题，这一点一点肯定要牢记于心，你才会去照着去做，并且要认真照着去做，我们的病才能够去除。对佛门里面的善知识也是如此，他真正告诉了我们佛法，那我们要照着去做的。

四、如理依师正听闻，莫堕党执殷重修

我们大家在这个讲堂里边听佛法，那么在座的每一位，都是当机众。所谓当机众，我们讲佛法的法师，是对大家讲的，更准确地来说，是针对大家的程度，针对大家的问题来讲的；而不是在这里做一场讲座，讲一套理论，做一个什么主题演讲。做一场报告跟讲佛法，是两回事。讲佛法的目的是为了要调伏现前大众的心，所以你听的时候，要用心来听。而不是一方面要听佛法，一方面又起一个念头，在观察、思维这位法师讲的是究竟了义，还是不了义。那个时候，你心里面就会有两个念头，一个念头想要听，一个念头在想我思考、判断一下，到底听还是不听，接受还是不接受，要还是不要。你自己内心里面都起矛盾、起挣扎，内心里面都在互相过不去，自己的心跟自己的心过不去，内心就不寂静了，那我们就会有很大的问题。

如果是佛菩萨，如果一个更高量的法师，他不会因为你是一个众生，是一个不如我的人，那么我同你讲话，我的境界就会变低，这是不可能的事情。也就是说，即便这个法师可能讲的不是究竟了义，也不会使我们发生很大的问题，这也是不可能的事情。更多的情况下，是我们内心能不能同佛法去相应，这才是一个很难的问题。而不是说法师讲得如法不如法，是说我们的心能不能同法相应。

法师为我们讲的时候，对于我们的问题肯定认识是比较清楚的，比我们自己认识要清楚，因为法师毕竟经过比较长时间的、专门的修行用功，他的体会、体验，我们是不好比的，这是肯定的。所以我们到寺庙里边来听闻佛法，来用功，那么善知识对我们的引导，就是非常重要的。如果在这个方面没有考虑清楚，没有抉择好，没有消除一切以无明为动机、为出发点的内心里边的大问题，佛法的要领是把握不到的。

佛教有很多的宗派、法门：南传、北传、藏传；大乘、小乘；显宗、密宗……八万四千法门。八万四千法门都是佛菩萨心愿的开显，彼此之间是相融无碍的，能够互相包容的，不会互相障碍的，是一体的，是适应不同众生根基的。只有这么多的法门，才能够度这么多的众生；而不是说，哪个法门高，哪个法门低，哪个法门好，哪个法门不好。只要我们能够接触得到，能够用得上功，能够跟得上法师，跟得上善知识一起去修行用功，都是非常难得的。在现代，佛法本身就比较衰微的时候，我们能够遇到佛法就很了不得，就非常不容易了，我们更没有必要去挑剔，你挑剔不来的，你没有那么多的条件、那么多的资本去挑剔。如果你挑剔，你怎么学？那肯定的。

五、把握整体循规律，祛除我执无耽著

我们仅仅是单个的人。一个人，跟人，是不一样的。如果把我们当成一个人，或者把我们当成人，这个概念是不一样的。人是整体的，一个人是局部的。比如说人，在六道当中可以算一道——人道；那狗，是畜牲道……人就代表人类的一切，整体他都包括了。而你一个人，仅仅是整个人类当中的一员。每个人的经历跟经验世界，都是非常有限的，那我们每个人，就应把自己置于整个人类整体当中来考虑，放在整个人类的漫长历史的过程当中来考虑，我们才能够总结出人的规律。

那么人的规律在哪里呢？就是每个人有贪婪、嗔恚、愚痴、骄慢、怀疑等等，每个人有很多的问题，这些问题，是在所有人身上总结出来的。那只要我们在这些规律性的上面去用功、去对治，问题就很容易解决了，而不是在每一个人具体生活的小细节上面去对治。每个人的习性差别是非常多的，比如有些人晚上要12点才休息，有的1点休息，有些10点就休息，有些9点就休息；有些早晨2点就起床，有些3点起床，有些4点5点，有些上午10点起床，都不一定的；饮食习惯也不一样，穿着也不一样……每个人的学习、生活、工作、爱好是不同的，习性是五花八门的，但是规律都会总摄，好的也可以总摄，不好的也可以总摄，就是从烦恼跟智慧上面来总摄，古往今来都是一样的。虽然表现的方式不一样、表现的状态不一样，但内心世界是一样的。

我们常常讲，从人到佛，从人修行修到佛，从人道进入佛道、菩萨道，而不是从个人到佛。从一个人怎么能够到佛呢？从人，我们就跟所有人都联系在一起，所以才能从人修成佛。我们只有从人才能够真正修到佛，如果只有一个人，我们修不成佛。因为你所有的福德、善根、功德……都要在其他众生的身上才能够得到，都要跟佛菩萨联系在一起才能够得到。说从个人到佛，那就是我们思想上面非常坚强我执的一种写照。因为你内心里面有极其坚强的一种我执，时时刻刻只会认为自己是最重要的、最坚强的、最有能力的，时时刻刻都要来凸显自己，来显示自己多么的重要，那我们怎么样能够学到佛法？所以我们要学修佛法，就要按照佛法去做。

我们不用担心、害怕还有很多很多不可知的领域，还有很多很多佛法我们没有学到。这个是要一步一步去突破，一点一点去消除烦恼。也不用担心岁数大了，很快就死亡。死了以后还会再来的，再来更年轻，比所有人还年轻。本来就没有过去、没有未来，不会生、不会死，只是一天一天过，死了以后还会再生。所以我们也不用担心死了以后会去哪里，也不用担心未来日子是什么样子。吉凶祸福怎么样来躲，都是躲不过的。要躲，你就真正去用功、真正去修行，它才能改变。

所以，我们作为人道的众生，无论在哪里，无论在何时，都要考虑到人类的整体：过去、现在、未来，都要在这样一个大的境界里头、大的格局里头，去用功，去思考。

六、如理观心破我执，从心开显华藏境

佛法本来是非常活泼的，也是非常自在、快乐的。佛法是真理，真理就能够驱除谬误，就能够让我们越来越勇敢，越来越有智慧，越来越有能力去克服种种的困难和问题。那我们有的这种能力，是善法的能力，是内心极其调柔，极其慈悲，极其善良；而不是常常像社会上面有些人的暴躁、残忍、绝望、悲伤等等那种的能力，那种是负面的情绪。负面情绪的能力，有时候是很强的。这些负面情绪的能力，就是烦恼。要把这些负面情绪的东西去掉，然后才能够逐步逐步让佛法的阳光、让佛法的力量越来越显示出来。

我们学佛法的时候，通过佛法来对治内在的无明烦恼的时候，同时也会显示出我们内心的缺陷、问题和迷茫。当一个人了解到自己内心有这么多问题、迷惑、缺陷的时候，恰恰就是认识自心的时候。有了这些问题之后，下一步怎么办就很重要了。我们是表现出得过且过的态度、不负责任的态度、不抱希望的态度、自暴自弃的态度、玩世不恭的态度，还是要抱一种积极向上、奋发有为、勇猛精进、依法行持、发菩提心的态度：这是不一样的。我们常常认识到内心有问题的时候，就会觉得自己很差劲，自己学了这么久还如此，那干脆不想去学了。实际上我们心情好的时候、心情不好的时候，都不是真正在用功。我们只有在认识烦恼、看到烦恼的时候，去对治的时候，去闻法的时候，去发决定信解、决定义的时候，决定自己要用功的时候，然后你真正有一点一点去用功的时候，那才能够算数。

有时候，我们可能发了大心，发了菩提心，这种菩提心是为了众生，为了佛法。为众生就不是为自己；为佛法就不是为了自己的想法。自己的想法跟佛法，概念是不一样的。我们在护持三宝也好，在做事也好，要用功也好，我们总是希望照自己的想法去做，照自己的办法去做，总认为自己的想法才是佛法。那我们自己的想法能不能同佛法划等号呢？这是很难讲的事情。但是总之，在日常生活当中，随时随处总是希望符合自己的想法，不符合自己的想法就不对路，就有问题，那这个是不对的。所以我们为众生、为佛法，而不是为自己，为自己的想法。我们自己的想法是非常狭隘、零碎、不系统的，甚至都是盲点，生命的盲点。就是说，我们会认为这种是对的，最后恰恰就执着在这一点上，这一点就成了我们自己的执着，很坚强的内在执着，就过不去了。

所以我们应该要有一种更加积极坦然有智慧的态度，去审视自己的人生以及未来的一切。我们整个人生的过程是整体性的过程。我们内心的活动、内心的世界，如果非常的丰富、完整，我们外在才能够开显出广大的事业来。如果我们内心里边只有极其单调的几句佛法的概念，想去度众生、建立教法、承担如来家业，这是不可能的；因为我们自己什么都不知道。内充外显，内在没有东西，外在的身语就反映不出来，肯定不能反映。人家跟我们谈话，我们谈不来；人家的建议，我们不能接受；人家的意见正确与否，我们也不知道。我们去办一件事情，办不通；我们要做的事情，做不出来，很难的。人家要到庙里边来学佛法，我们不要说能够度化他，你要说服他，都不是那么简单的，让他觉得你讲得有道理，都不是那么容易的事情。所有这些，只有把自己放在整个人生的整体性当中去考虑，才能够彼此的心灵相通。因为放在整个人生的整体性当中去考虑，那每个人的心都是一样的，心心相印，心心都能够相通，法尔如是。

如实了知自心，如实了知自心问题的关键所在，这样我们的能力就一直在培养。我们的这个能力得到了，同时其他人的能力也会得到我们的帮助，受到我们的启发，同时也在增长。这也就是《华严经》里面所谈到的诸法相即的道理：“诸法相即自在”，就是很简单的事情，都能够说明很深奥的佛法，这就是华严的一种境界。《华严经》所告诉我们的种种境界，都是重重无尽的，都能够让我们用华严的重重无尽的、诸法相即的思想、观念去认识一切，去认识器世间、有情世间和正觉世间。

七、融贯次第取心要，依止师友不懈修

我们在学习道次第的同时，一方面要知道，道次第的次第性在哪里；同时又要了解在道次第用功的过程当中如何去融贯、融合所有的教法。这是两个问题，两个问题是一体的。也就是自己的心路历程如何去同道次第相应，自己的心真正在道；但是同时又能够展现出对其它教法的融会贯通。如果不是这样的话，你就会认为我做的这一套才是道次第，你那一套不是道次第；另外一个人才说，我这样才是修行、才是如法，你那样子修行不是很可取的；第三个人，又会有第三个人的这看法。那么这就是不善巧了，你拿这个法去跟那个法比了。本来法法都是相依、相即的，只是不同众生相应的程度、相应的缘起点不一样。

佛法的核心问题，在于何时何地能够真正修行、真正修心，这是很关键的问题。就是在此时、此地、此刻，我们是不是在修心，我们每天能不能把修心放在第一位。佛法要求我们将这样一种修心的、觉悟的能力，贯穿到自己日常生活当中，从自己的身语意三业上面去体现，在自己的生活方式中散发出智慧慈悲等精神。我们内在如果没有这样的一些认识、定解，就会非常容易迷失。

我们最可靠的、最重要的事情，就是修学佛法，这是第一位的。但是修学佛法、调伏烦恼和积聚资粮，不是一天两天的事情，也不是一生一世的事情，而是生生世世、多生多世的事情，所以需要我们持之以恒、坚持不懈。时间长了以后，我们内心当中才能够慢慢学得比较实在；内心的无明、烦恼、尘垢才能够慢慢得到剔除；内心的烦恼，才会逐步得到转化……如果我们非常地着急，那么往往会导致欲速则不达，甚至会气馁、沮丧，再往下呢，气急败坏，乃至不信佛法，这是真的。觉得佛法好像不灵验，好像不是那么快就能够凑效，这都是莫名其妙的问题，都是不应该有的。

所以我们来到寺庙学佛法，一定要认清楚佛法到底是什么，佛法究竟要告诉我们什么，佛菩萨要让我们做什么；我们应该怎么做，怎么去努力，如何去用功，如何从生命的整体性来审视佛法的价值，来体现人生的过程。这样下去，一步又一步，才能够把个人融入到团体当中去，融入到整个人类的生命当中去。如果在一个团体当中，几十个人，几百个人都不能相融，我们怎么能够去同所有的人相融？是不能融合的。不能融合就是佛法学得不到家，佛法学得不到位。我们执着于外相、事相，没有从内心看问题，没有从理性上面分析问题，没有根据佛法来指导自己的思想跟言行才会这样子，其实是佛法学得不好。

Yogis cannot eliminate mental obscurations merely by familiarising themselves with calm abiding meditation alone.

-- Kamalasila

In with the Bad Air, Out with the Good

by Gelek Rimpoche

“Give and Take” mounted on the breath is the magic device

Bringing love, compassion, and the special mind.

To save all beings from this world’s great ocean,

Please bless me to awaken true bodhimind.

From “An Offering Ceremony to the Spiritual Masters ” by The First Panchen Lama

As the First Panchen Lama suggests, the practice of tonglen — give and take — is a major way of subduing our self-cherishing, ego-pleasing thoughts. Ego is our biggest obstacle to developing bodhimind. When we try to destroy ego, we are training our mind — the mind that ignores all other people, the one that thinks we are the most important person of all. Once we have been able to destroy our selfish, egoistic thoughts, we begin to act as our true selves and we have a real ability to benefit ourselves and others.

Right now, the ego blocks our capacity to help not only others but also ourselves. We have to understand that we cannot really help anyone until we have learned how to help ourselves. But the ego prevents us from helping ourselves by presenting a false notion of what it really means to help ourselves. What does our ego want? Ego wants us to be superior to everybody else; ego wants me to be the best of all. If you are a meditator, your ego would like you to be the best meditator, and if you are an artist, your ego would like you to be recognized as a creative genius. If you’re a businessman, you want to be the most prosperous, wealthy and efficient, and to that end you will do whatever it takes to destroy your competition. Your ego always demands supreme superiority. In Tibetan, we call this attitude dag zin , holding tight to the self.

The more successful you become, the more the demands of your ego will increase. In the beginning, you simply want to succeed, but your ego will not be satisfied. When you become a little more successful, your ego wants to kill your competition. And when you become even more successful, it wants to make you the universal king. There is no telling what ego wants because our desire doesn’t have any limit; therefore, its demands continually increase.

Our ego is so interesting. Just watch your mind when you say, “What do I want? What do I want to take? All the best! Whatever anyone has, I want it!” And what do you want to give? “All the problems and the misery.” That’s ego talking. But it’s not the real you. You are a good and wonderful person. You are kind. You have a compassionate nature.

To free ourselves, we need to turn the tables on ego’s demands. So whatever ego wants, you should turn around and do the opposite. If ego tells you, “Go up,” make sure you go down. If ego tells you, “Go down,” go up. That’s how you have to treat your ego. If ego tells you, “Get all the best!” it means it is time for you to take all the worst. And if ego tells you, “Give all the miserable things,” then take all the miserable things. That is the premise of the practice called tonglen, or “give and take.”

Tonglen practice is united with the flow of the breath. The breathing system we have is to inhale and exhale air. That is basic human nature. We breathe in and out, and if we stop doing either of them, we’re gone. Tonglen uses this basic human function to develop compassion and love. As we breathe in and out, we try to develop love and compassion: compassion-oriented breathing in and love-oriented breathing out.

One important difficulty you might encounter is thinking, “It doesn’t make any difference to me that all these people are suffering. Why should I care?” That is worse than thinking, “I need to help but I can’t.”

Ego’s trick is to make us lose sight of our interdependence. That kind of ego-thought gives us a perfect justification to look out only for ourselves. But that is far from the truth. In reality we all depend on each other and we have to help each other. The husband has to help his wife, the wife has to help the husband, the mother has to help her children, and the children are supposed to help their parents, too, whether they want to or not. You may say, “My mother and my father were supposed to nurture me. It’s okay to help them because they were supposed to help me.” Or you may say, “I don’t really like this difficulty, but it involves my mother, so I can’t look away.” It is very similar to the feelings some people have when they are divorced. A woman might say about her ex-husband, “He’s my daughter’s father”—she dislikes him, she’s angry, upset, yet he is still “my daughter’s father.” She can’t cut that part out. Even when she’s dying to cut it out and tear it into pieces, he’s still her daughter’s father.

This is reality. The connections between people are so serious, so strong and so long-lasting, that we cannot remove them. Our changing lives have made it so that we don’t recognize each other, but we do have a tremendous amount of connection. We have dealt with each other so many times in our previous lives. We put trust in each other, we consult each other, we try to gain some wisdom from each other and we try to solve personal problems for each other. We also try to help the future generations. All these things we do together, and as a result we have a tremendous amount of connection. We are karmically connected. Even though we may feel we cannot connect to “all sentient beings” right at this moment, we are still very much connected to them.

Interdependence is reality, but we human beings have taken an “I couldn’t care less” attitude. Environmentalists have been telling us about the idea of interdependence, so we have begun to understand it on that level. The environment isn’t the only connection, though. The major connection is among the people. If there are no people, the environment doesn’t mean much. What makes the difference is the interpersonal connections. Buddha has presented the idea of interpersonal connection and how important it is, how relevant it is to our lives and how much our lives depend on it. Great compassion, responsibility and caring are based on the interpersonal relationship. The most important interpersonal relationship is bodhimind — caring and committing to others. That’s not a perfect definition of bodhimind, but that’s what it boils down to.

We are connected in a way that is similar to the connections between the parts of your body. If you get a thorn in your foot, your hand will go and take it out. If your foot is suffering from the thorn and your hands say, “I don’t care. I don’t have suffering. It’s the foot that has suffering,” or if the left hand gets a thorn and the right hand says, “I don’t care. It’s you who is suffering, not me,” in the end, the foot will suffer and the hands will suffer. That is how we function. Likewise, whether it is a personal problem, group problem or international problem, we should address it, talk about it and try to solve it together. If you don’t care about other people, it is a spiritual problem. If you don’t care about them, they won’t care about you, and we’ll all suffer and the problems will continue.

Tonglen practice is based on this connectedness, but when we practice tonglen—giving and taking on the breath—are we really helping others? In the long run, the answer is “yes,” we are helping others. No, it is not an immediate help for them, but it is helping us. At this moment we are not even taking their suffering; we are taking our own future suffering. So, we are also giving our positive karma to ourselves first. We try to materialize it, so that we don’t have to suffer. Then we do the same with the people that we care about. Then with the people they care about. Then with their family, children, spouses and so forth. That’s how we extend our practice when we involve ourselves with it seriously.

THE PRACTICE OF TONGLEN: GENERAL INSTRUCTION

If you are a reasonable person, you want to make those nearest and dearest to you happy. What makes them unhappy? Their mental, physical and emotional suffering. Normally that’s what our lives are all about. When we have physical pain, we say, “Ouch!” When we have mental or emotional pain, we have a long face. When we hear and see pain in those we love, we try to make them happy by removing their suffering. To make use of that urge, we do a mental exercise. The tool we use is our breath. The power of inhalation lifts their suffering. The power of exhalation gives them our joy, and the cause of that joy, our virtue.

You breathe in from the left nostril. While breathing in, you take their suffering. You take it completely, without any fear, without any hesitation, and you don’t leave anything out.

Breathing out from the right nostril, you give all your happiness and the causes of your happiness, your compassion, everything. Without any attachment, without any hesitation, without any miserliness. It reaches them in the form of light, and all become happy and joyful.

The visualization that accompanies the breathing is very important. It makes a big impact on our consciousness. When practicing tonglen, it is recommended to imagine people with faces and names — actual living human beings. You may think, “That way we will only care about human beings. What about the others — my cat, my dog?” This is your cat or dog, but in this tradition you visualize them with a human face and body, simply because it is easier to deal with human beings. And it may also contribute to linking up with a certain good karma, so that the cat or dog may become a human being in its next life.

In your visualization, your friend, your companion, and all the people you care for can be the most important ones, right in front of you — face to face if you want to. They are the object of meditation. When I say, “each and every person with a face and name,” this doesn’t mean that you have to keep on thinking, “Oh yeah, he’s here and she’s there and he’s there.” Your major focus can be on one or two people, but at the same time, you think that all the space is filled up with people. I very strongly object to visualizing nameless, faceless dots, but somehow it easily becomes that. If you have to keep on remembering everybody and go through all of their names and think of all their faces, that would be quite difficult. If we do it the simple way, we imagine that everyone is there, and when we are specifically thinking of somebody, they appear with a name and face.

At first, you may not have that much difficulty, but when you begin to think about it seriously, you may become afraid. You may have fear of taking or you may have hesitation in giving. That’s the ego-controlled part of our human nature. When you begin to take the suffering of people on yourself, your mind is going to have a tremendous amount of resistance. If you don’t think much about it, your attitude may be, “Whatever it may be, so be it.” That’s occurring on a very superficial level, where there are no problems. When you begin to think seriously about this, then you start to encounter resistance. You’ll say, “Why? Why me?”

THE PRACTICE OF TONGLEN ON SELF

If you are afraid of taking somebody else’s pain, start with taking your own suffering. If it’s in the morning, you take the suffering you are going to experience in the evening; or you take the suffering you are going to experience tomorrow, next week, next month, next year or next life. If we take in suffering that will come to us in the evening a little earlier, it might not become quite so big. It is much easier to take on your own suffering and problems in advance than taking on someone else’s. It is good to keep training your mind in that way.

While breathing in, take your own suffering from yourself. For example, say to yourself, “I’ll take my own suffering of this evening into me now, and tomorrow’s suffering, and next week’s, next month’s, next year’s, next life’s, and the sufferings of my lives thereafter.” Take your own pain into yourself, make it come a little quicker, so you settle for a smaller problem rather than the heaviest difficulties.

SPECIAL GIVE AND TAKE

Before we take any suffering, either our own future suffering or the suffering of the other person, the question arises, “What do I do with this now? Where am I going to put it within me?” We have to be prepared for that. We need a garbage can, some place to throw it. It so happens that we have an enemy inside: Mister Ego. That becomes our target. This method of making ego our target is called “special give and take.”

Collect your own negativities, which are the deeds of your ego. Collect your negative emotions, which are the thoughts of your ego. Then visualize your ego in the form of whatever you dislike—a big spider or a heap of darkness. Collect all of it. Don’t leave any part of your body or consciousness out. Just collect it all, somewhere at the center of your body, at the heart level.

What we are taking from the others is not only their suffering but also causes of their suffering, such as attachment, hatred and ignorance. All of these things come in through the breath. When these gather, it has an effect like lightning striking a rocky area; or — as we see on television these days — bombs exploding; or a cyclone picking up everything in its path. In that way it hits our ego, shreds it completely and destroys it. Not even a trace is left. Nothing! We don’t have to keep what we took inside us — feeling it and saving it there and suffering. Not only do we not have to do that, we shouldn’t do it.

THE PRACTICE OF TONGLEN ON A ONE-TO-ONE BASIS

Step 1. Visualize and connect. Visualize the person right in front of you, and think of their suffering; the disease they have; or the mental, physical and emotional pain they are going through. When you really see your friend suffering with unbearable pain, tears will come to you. That is true caring. It may not be great compassion, but it is a true feeling of compassion.

If you don’t feel anything when seeing the person you really love the most — your current companion or whomever — then you need to change the focus and try to recollect the suffering you have gone through yourself. Think about when you experienced similar difficulties, or if that’s not possible, any other difficulties: “How unhappy I was, how much pain I went through, how much anxiety I had, and how many times I woke up in the middle of the night with a heavy heart.”

Think of that, and then try to understand that this other person is going through the same kind of pain. Anyone can say, “Poor little thing!” but if we have no feelings, it isn’t very good — it is being out of touch. Being out of touch with compassion doesn’t work. We have to have the feeling. We can only understand and develop that feeling if we think about when we went through that, or something like that. If we think that way, we get a better understanding of what the other person is going through.

This particular feeling is not necessarily just for tonglen . It is important to use it within your family and apply it to all relationships: between husband and wife, between children and parents, among all members of the family. If you don’t understand the other person’s problems, you have to sit down, calm your mind, and think about when you had that pain and how you felt. If you can remember that, then your attitude toward your family members will be different. You will no longer be that short-tempered, snappy person. It will give you a better understanding of what other people’s pain is all about. Otherwise there is a danger for us of falling into saying, “Oh, the poor little things, how they are all suffering!”

Once you have that feeling, once you can really appreciate and understand what the other person is going through, you are giving rise to real caring. You would like to offer some kind of immediate solution. Right now you would like to destroy that pain. “If I can do something about it, let me do it right away, to make that pain go away.” That desire, anxiety and eagerness are what you need. Normally, when you see your child suffering tremendously, you will anxiously ask yourself, “What can I do?” You need that type of anxiety. You have to train your mind up to that level. When you have that anxiety, you will say, “Let me take the pain. Is there any way I can take it?”

Step 2. Take. When you come to that level, you can visualize it. Take it and lift it up by your own sincerity, by your own compassion, by the power of the truth, by the blessings of the enlightened beings: “I’m here now to take all the pains of that person.” Take it in the form of an undesirable color and breathe it in. Breathe it in — whatever that pain might be, including cancer. Take in the pain itself and the cause of the pain. In your visualization literally pick it up and bring it in. Like a powerful lightning bolt, it will hit that mountain of ego, that heap of darkness you have at your heart level, and destroy it. That is the taking in.

Step 3. Give. Then you give. You give love, affection, virtue — everything — without any hesitation. You give your own positive karma, your own body. Whatever the desire or need of the person may be, you give it to them. You are giving three things: your body, your wealth and your virtue. That’s the best we have to offer, so we give that. And whatever the need of the person might be, the giving comes in that form. The person becomes free of pain and happy, just as you wanted them to be.

The moment you have any hesitation, the moment you attach a condition, it is not good. People appreciate generosity, but when it is attached to a condition, it becomes difficult to accept it. I remember living in India, which is such a poor country. In the seventies and eighties, America gave a lot of aid but it came with strings attached. India didn’t appreciate it. India kept on saying, “We’d rather have trade than aid.” They even forced the U.S. aid office to close. If aid comes with strings attached, you become a puppet that has to dance on a string. Even India can say no to that. They are very proud of it, actually. And that is a good thing.

The quality of generosity involves not looking for return. There is no attachment, no hope of gaining something back, no looking for gratitude, and certainly no looking for control, influence or power. When you give, give without any hesitation, without any reservation. Just give.

To do tonglen on a one-to-one basis is very helpful. It is a tremendous opportunity, believe me. You can do this between partners. You can do this between healer and patient. You can do this between teacher and student. You can do this between caregiver and patient. For the caregiver it is a great opportunity for practice. For the patient it is an opportunity to thank the caring people. For the therapist it is a good opportunity to make the therapy work better. For the patient it is a good way of expressing gratitude to the therapist.

THE PRACTICE OF TONGLEN EXPANDED TO ALL BEINGS

From the traditional Buddhist point of view, we are expected to expand our object of focus. First, we can focus on the human level and whatever suffering we encounter there. We begin with one individual and expand our focus to two, three, four or five and multiply that. Eventually, in our Mahayana practice, the focal point becomes all beings, without leaving anyone out — all beings with the physical appearance of the people we know, with all their difficulties, with their normal egoistic characteristics.

The traditional teachings will tell you that when you are focusing on the hell realms, you take the suffering of the hell realm beings completely. You either do the eighteen hell realms one by one, working with their eighteen different characteristics, or you work with them more simply by dividing them in two, taking the hot hells and the cold hells separately. You could also take them all at once, taking the hot and cold hells all together. You do it according to whatever time you have and whatever is convenient for you. Then you move to the hungry ghost realm, then to the animal realm, the demi-god realm and the god realm. You cover all six realms, or even eighteen realms, whatever you want to do. But you always begin with the people you know and recognize.

Visualize those who are suffering in the hot-hell realm. Visualize that light rays of your body manifest there as a cold shower or a rainfall that has a tremendous cooling power. You take their suffering: the heat, the fear, the pain. You take the causes of their suffering: the karmic cause as well as the delusional cause — in particular the anger and hatred — together with the imprints. When you give your light, it goes out and reaches to the hell realms, and just by the touch of the light, it purifies the environment. This is extremely important, because most hell realm people suffer because of the environment. So purify the environment, and take their hot and cold sufferings. Bring it in and use it to destroy your ego. And then give. Empty the hell realms completely; close the hell realms altogether. All those people become free of suffering.

Similarly, you meditate on the cold realms. There, your body’s light rays will manifest as powerful sunshine, something to make them warm. Not only do you separate them from the pain of being cold, but also you give your body to them and they become human beings. You can also transform your body into houses — not shabby old houses but good solid ones. Transform your body into food to satisfy them; give it as clothes for them to put on, as medicine, whatever they need. You can also visualize manifesting your body as a teacher giving them teachings. They are ready to become a buddha.

Similarly you give food to the hungry ghosts, wisdom to the animals, weapons to the jealous demi-gods and lovely flowers to the gods. Whatever their needs are, you fulfill them. For human beings, however, you take a different approach. Human desires are limitless. You cannot make a blanket statement about what they want. So you give them whatever they want, whatever they desire. Manifest your body in that form and give it to the human beings.

Give your wealth and your virtues. You give body, wealth and virtues to your teachers and the buddhas, in the form of offerings, so they may have long life and prosperity. You give all your virtues of the past, present and future. You give your body and wealth of the present and future — you can’t give those of the past, the past is gone.

COMPASSION IN ACTION

Training in compassion is a mental activity. But our mind should also be brought to the level where every action we take is influenced by compassion. That means engaging ourselves in compassion in action. The Judeo-Christian tradition has tremendous examples of compassion in action. In the West, people have built hospitals and schools in peacetime and have also relieved the suffering of people in war. There are groups who look after refugees and address human rights issues. There is a tremendous amount of work being done on social and environmental issues. If this is done with kindness, it is an example of compassion in action. If we get personally involved in such activities, it is compassion in action. If we don’t, it is only compassion at the meditative level. That may not be sufficient.

If we only practice on the mind level, we run a great risk of our compassion being just talk. As we know, talk is cheap. To develop true compassion, we have to put our money where our mouth is. That is why we need to combine the mind training practice of tonglen with compassionate action. We are fortunate to live in a society that provides us with many opportunities to put our compassion into practice. That is what will really make a difference in freeing ourselves from the tyranny of our ego-cherishing thoughts. That is what will help us to gain true control over our lives so that we can be of real benefit to ourselves and others. That is how we awaken true bodhimind.