教與觀之間

文｜四擇

一、前言

佛法不是世間哲學，以邏輯推演及理論組織為足；佛法不同於外道隱者，視學問為大患、以棄智絕聖為標竿。在佛法中，「教」以祛暗開智、啟蒙導行，「行」以填願圓志、斷惑證真。以涅槃菩提為上首，理論與實際，知行不能分離；只要是佛法，不應違背如是原則。但在近日佛教界中有一種思想，認為中國佛教各宗派多是「談玄說妙」的；言下之意，認為這樣「玄而又妙」的教義，一來不容易令人明白，二來不切合實際的修行。

不可否認的是，在各宗派長期的發展下，教義的闡揚敷演漸漸廣深，而理論組織亦趨向精微嚴密；縱使是標榜不立文字的禪宗，其禪師語錄卷帙之龐大，亦足以自成一藏經。然其禪觀修行的內容及方法，似乎與教義研究沒有直接正比的關係；到最後，各派的修行總是另闢一途，不是禪宗的話頭禪，則多以念佛法門為主。

導至這樣結果的產生，其因素牽涉多端，不是筆者在此所能定論的。但應該先釐清的是，到底這真是法的弊病，或是其它的問題，不能情緒化的一概抹煞一切。若就事論事，從教史或僧傳上的記載得知，中國佛教各宗派的興起多是從禪出教；而早期的祖師，則往往是「晝講義理，夜則坐禪」之類等教禪並重的大德。若就法論法，則各派教義或許各有偏重，但既不忽視實際禪觀的重要，也不缺乏修行方法的指導。號稱教觀雙美的天台，正是一個有力的證明。

本文基於這樣的立場，欲對天台整體的教觀結構作一個概要流覽，澄清上述的看法，確有重新加以思考的必要。另外，也希望藉著這樣的學習，使我們能從智者大師的大智慧中，對於「教」與「觀」得到多方位的認識。

二、天台中教與觀的定義

「教」者，聖人被下之言，即詮顯離言絕思的真理之語言文字。《法華經》云：「言辭相寂滅，不可以言宣。」《維摩經》中淨名居士「杜口默然」示真入不二法門。真理是第一義諦的境界，諸法實相的勝義本不可說亦無可說、唯證方知。但如來若默然無說，則眾生盲目沈淪，無由得出；大聖為使眾生皆得轉迷為悟，故於不思議之自證境界中，以大慈悲心作種種說。教為能詮，理為所詮；因理設教，藉教顯理。

「觀」者，梵語毗婆舍那，是思惟、抉擇、觀察的意思。智者大師在《摩訶止觀》（以下簡稱《止觀》）中云，「觀」相待於「止」的「止息」、「停止」，及「不止止」三義來說，有「貫穿」、「觀達」、及「不觀觀」等三義。佛法特別重視不共世間之般若觀慧，但毗婆舍那慧必有奢摩他止的攝持，方有斷惑證真的堪能。所以止觀不能相離，定慧必須均等。

綜上所述，「教」是語言文字的佛法，著重法義名相之理解思辨，屬聞思二慧；而「觀」則是實際的禪修，除了毗婆舍那之外，也包括奢摩他，屬於思修二慧。

三、教與觀相資互起的關係

（一）縱的關係──教觀互起

1、依教起觀

智者大師在《四念處》中論及教與觀之間的關係時，說到教、觀是互為生起的；依教而能起觀，依觀而能明教。思想領導行為，理論帶動實踐；止也好、觀也好，其修行方法的說明即是教。行者或仰賴善知識之指導，或自行披尋經典的說明，發起奢摩他和毗婆舍那的履踐，即名為「依教起觀」。不同的理論，引導不同的修行方式；而修行方式的差異，必與其思想上之歧別有關。《止觀》卷一說三種止觀（漸次止觀、不定止觀、圓頓止觀），各有三種不同的說明──即《次第禪門》、《六妙法門》，及《摩訶止觀》。但雖有三種文字之別，卻不能「執文而自疣害」。

有人云，解脫的境界只能實際的修證體得，不須假語言文字而說。但是智者大師認為，這樣的說法有偏執之失。《止觀》云：「離說無理，離理無說、即說無說，無說即說。無二無別，即事而真。……今人意鈍，玄覽則難，眼依色入，假文則易，若封文為害。」教是標月之指、得魚之筌，得月則忘指、得魚則忘筌；非由佛菩薩法語的開示引導，我們無法直接契入離言的法性。不依聖言而盲修瞎煉，若非落於邪知邪見，便為增上慢等闇證禪師之流。

2、依觀明教

反之，「教」亦不離心可得。清淨法界等流之教理的聞熏思惟，終必導入實際的止觀實踐，深入真如方有力能堪斷藏識中雜染種子、轉識成智。否則「說食數寶」或許多少栽培了善根，但對於真正斷除煩惱、解脫生死不起真實作用。若能依教而修會體證，則法法不相礙、一解一切解，一切經教深意皆約觀慧而通達，故經中有「破一念微塵出大千經卷」之義。

依智者大師的意思，教與觀是一種相對的分別，縱有階段偏重之不同，畢竟相依互生，缺一不可。若能掌握及此，則若教若觀無非是門，皆能通達於實相。反之，若執教一向是教、觀一向是觀者，則無論教觀皆成縛著，無由得出生死大海也。故云：「若見若不見般若，皆縛皆脫」。

（二）橫的關係──教觀相資

從橫的關係來看，教觀兩者等齊並重、缺一不可。《法華玄義》（以下簡稱《玄義》）卷一引《大智度論》云：「為文字人約事解釋，為坐禪人作觀心解。有慧無多聞，是不知實相；多聞無智慧，亦不知實相，譬如大明中，有燈而無照。多聞利智慧，是所說應受；無聞無智慧，是名人身牛。今使聞慧兼修，義觀雙舉。《百論》有盲跛之譬；《牟子》有說行之義。《華嚴》云：譬如貧窮人，日夜數他寶，自無半分錢，偏聞之失也。……未得謂得，未證謂證，偏觀之失也。……修心內觀，則有法財；正信外聞，無復上慢。眼慧明聞，具足利益。」

這段文字之說明，清楚地表達了智者大師「聞慧兼修，義觀雙舉」的立場，也為其教觀體系下了一個有力的註腳。有教有觀乃為因應所謂文字人（信行人）及坐禪人（法行人）兩種不同根性之眾生。從證悟上的必要性而言，正確的學習思惟（知）與實際的止觀禪修（行），猶如眼足，缺一則不能到達目的地。這是聞思修的必然歷程；若偏執一邊，非陷入說食數寶的窘境，就是成為未證謂證、未得謂得的增上慢人。而智者大師指摘當時的「文字之師」和「闇證禪師」之偏失，事實上就是各執一邊之結果。

依智者大師之意，教與觀之間，不應落入孰先孰後的戲論，而是因緣如何的問題；眾生的根性既有不同，依悉檀而起的教觀，也隨之而異。這番說明蘊含了大師極思調合當時南北禪講對立的一番苦心。而相對於其他宗派中，或偏重義理之闡揚開展、或著眼履行之切要，有意無意忽視另一邊者，智者大師之教觀思想，則從其體系的完整建構與理論的面面俱到，顯出其殊勝的特色；此正為「教觀雙美」之稱譽所由致者。

四、教觀之功能

（一）總為入實相之門

《法華經》說，世尊以一大事因緣出現於世，所謂令一切眾生「開、示、悟、入佛之知見（諸法實相）也。」然而，實相的道理甚深微妙，非凡夫的思量分別所能解，若不開方便門，則眾生無由而得入。「如登絕壑，必假飛梯。欲契真源，要因教行（觀），故以教行（觀）為門。」門是能通的意思；真如法性雖然幽奧難見， 但藉著聞教或修觀，則有契理證會之可能。由此可知，教觀之功能在於斷惑證真，入實相門。

分別而言，教、觀二門尚有能入、所入之異；智者大師依四教四門——即藏通別圓四教，各又分有、空、亦有亦空、非有非空等四門，來統攝一切能入教、觀之門。 另外在一一觀門中，又各有十種方法之不同──此即《止觀》中的識所觀境、真正發心、遵修定慧、能破法遍、善知通塞、善用道品、善用對治、善知位次、善能安忍、法愛不生等十乘觀法。

教觀能入之門合論共有三十二門，而十六觀門又各有十觀。但論其所入之真理，則唯有偏圓兩種差別。當然，這裡的偏真二圓，乃是依對待而假安立的。若就絕待的真如法性而言，則「鳥語溪聲廣長舌，翠竹黃花般若身」，一色一香無非中道，八萬四千無量佛法，無不為契入第一義諦之門也。

（二）別為兩種根性作門

──信行、法行

教觀既總為入一實之門，然所以開為二者，乃為了「信行人」及「法行人」兩種不同根性故。相較一般對於「信行」、「法行」的說明，智者大師在此有更深刻的分析。

《玄義》云：「稟教修觀，因思得入，即以行為門；藉教發真，即以教為門。若初聞教，如快馬見鞭影，即入正路者，不須修觀；若初修觀如夜見電光，即得見道者，不更須教，並是往昔善根習熟。今於教門得通，名為信行；於觀門得通，名法行。若聞不即悟，應須修觀，於觀得悟者，轉成法行；若修觀不悟，更須聽法，聽法得悟，轉名信行。教即為觀門，觀即為教門。聞教而觀，觀教而聞，教觀相資，則通入成門。」此依證入方式之不同，來分別信、法兩行──以於教門得通者為「信行」，以於觀門得通者為「法行」。這是從結果上來看，屬於宿世善根成熟之情形。

若進一步追溯其由，則如《止觀》所云：「久劫聽學，久劫坐禪，得為信、法種子；世世熏習，則成根性，各於聞、思開悟耳。」信行或法行之分別，乃由於眾生久劫以來或重於聞法，或偏於坐禪之故，世世熏習而成不同之根性，所以在開悟之因緣上亦有差異。

須注意的是，信、法並不牽涉孰利孰鈍之問題，只是觀察角度的不同而已。如《止觀》云：「若論根利鈍者：法行利，內自觀故；信行鈍，藉他聞故。又信行利，一聞即悟故；法行鈍，歷法觀察故。或俱利俱鈍；信行人聞慧利，修慧鈍；法行人修慧利，聞慧鈍。」不僅信、法兩者對比來看可以作這樣的考察；即便是在信行或法行本身，其利鈍之程度也是有差別的。

從而，除了少數善根成熟、慧根銳利，今生一聞教或一修觀，便能證入的特殊情況外（如舍利弗尊者），依《玄義釋籤》及《止觀輔行》所云，多數是屬於不定根性或轉根根性者。如此，信行、法行則有三種差異：

1、一向根性──初聞教如快馬見鞭影，即入正路者。

→→信行

初修觀如夜見電光，即見道者。

→→法行

2、迴轉根性──聞不即悟，轉而修觀，於觀得悟者。

信行→法行

修觀不悟，更須聽法，聽法得悟者。

法行→信行

3、相資根性──聞教而觀，觀教而聞；教觀相資，通入成門。

信行∞法行

五、智者大師述作中之教觀結構

在智者大師的思想體系中，教與觀是處於相依互資之關係，不能予以截然二分；這不僅於義理上明白舖陳，由其撰述的內容結構亦得到證明。智者大師所有的著述， 約可權宜劃分成「教相」及「觀行」二部分。歸類於「教相門」的，《法華文句》（以下簡稱《文句》）、《玄義》，乃至諸經論之注疏及微義之闡揚者屬之。而「觀行門」者，除了《摩訶止觀》、《釋禪波羅密》、《小止觀》、《六妙門》以外，其他一切禪觀及懺儀方面之撰述皆屬之。全面來說，智者大師在談教時，最後必導入觀心；而在明觀時，亦必引經據論為證。

其中，天台三大部為智者大師圓熟思想之代表性著作，欲了解大師的思想，不能不有所掌握。因此，這裡主要從三大部之內容結構，來探討天台教與觀之關係。

（一）教相門

在三大部中，《文句》乃《法華經》之隨文解釋；而《玄義》則詮解經題，於整部《法華經》之精神，及其中所蘊涵之微義奧旨，作精闢入微的剖析。從其內部的結構來看，其中《文句》主要以「四釋銷文」來注解經文。所謂四釋者，即：1 因緣釋、2 約教釋、3 本跡釋、4 觀心釋，前三屬於教相門，第四則屬觀行門。而《玄義》分別以通、別兩種來詮釋「妙法蓮華經」五字。通釋即所謂「七番共解」，其中 1 標章、2 引證、3 生起、4 開合、5 料簡、7 會異，皆為教相門所攝；而 6 觀心則為觀行門所攝。別釋則為「五重玄義」，1 釋名章裡，在約「法」明「妙」時，於本、跡二門各有十種妙境；而一一境中，最後必歸結至「約觀心明」。其餘的 2 顯體、3 明宗、4 明用、5 教相等，莫不皆於義理分析之後並明觀心。

（二）觀行門

屬於觀行門之《止觀》，乃以「五略十廣」為其大綱。「五略」（1 發大心、2 行大行、3 感大果、4 裂大網、5 歸大處）是對《止觀》一部作提綱挈領的說明；而十卷整體之內容，則是依著「十廣」（ 1 大意、2 釋名、 3 體相、4 攝法、5 偏圓、6 方便、7 正觀、8 果報、9 起教、10 旨歸）的架構而分成十個章節。

第一之「大意」至第五之「偏圓」，偏重於圓教教理之演述分別。從第六章之「前方便」起，屬於禪修之說明；這部分談到正修止觀之前，所應具備的二十五個基礎（道前資糧）。而第七章起，正式進入「正觀」部分。《止觀》云：「前六重依修多羅以開妙解，今依妙解以立正行。膏明相賴，目足更資。」可見，在進入真正的修行或實踐之前，正確知見之建立是不可或缺的；而正確知見之建立，必以修多羅聖言量為依據。 發起上求下化的大願，不違如來之教示，如此教觀具足、眼目並用地去修行，終必能有所獲而感得殊勝的果報（果報）。而於自行之觀行成就之後，悲淨相應、演教化他（起教），令自他俱得利益安樂，同歸於無上菩提之常寂（旨歸）。智者大師這十個章節的安排，具體而微地該括了一個菩薩行者的修行始終。

六、結語

教理的說明是配合著禪修的須要而來的；不僅在思想上作為止觀的前行指導，也正是毗婆舍那中觀察思惟之內容。正如智者大師在《止觀》中所云：「一目之羅，不能得鳥；得鳥者，羅之一目耳。眾生心行各各不同，或多人同一心行，或一人多種心行。如為一人，眾多亦然；如為多人，一人亦然。須廣施法網之目，捕心行之鳥耳！」站在應病與藥、取與適時的自行化他之立場來看，天台教觀博大精深的建構，除了個人修行上「聞慧具足」的必要性外，也普遍因應了差別根性的眾生，各個階段不同的須求。

《維摩詰經》云：「但除其病而不除法﹗」佛法的修學本非一蹴可及之事，古文理解上的隔閡及部帙卷數的龐大，多少也助成了現代人對於中國傳統佛教的陌生與誤解。但身為漢傳佛教一分子的我們，若於護持正法有一份熱誠與使命感，應該對現前中國佛教的問題，懇切地作一番深刻的反省。筆者識淺學薄，本文所嘗試達至的目的未必成功，祈具拋磚引玉之用，願識者不吝指正﹗。

He who can curb his wrath as soon as it arises, as a timely antidote will check snake’s venom that so quickly spreads — such a monk gives up the here and the beyond, just as a serpent sheds its worn-out skin.

-- The Buddha

The Importance of Retreat

by Chiwang Tulku Rinpoche

Q: Rinpoche, could you kindly tell us what is meant by retreat?

A: Retreat is a means to attain enlightenment. It provides skillful means to obtain ultimate liberation, however its results mostly depend on how much we exert ourselves in its practice. Basically a Vajrayana retreat entails a development stage, during which we visualise ourselves as the deity and, once we have mastered this, a completion stage follows, through which the visualisation dissolves into emptiness. Through the practice of these two stages, we gradually eliminate all our obscurations and move closer to enlightenment.

There are different kinds of retreat, and these fall into two main categories: recitation practice, or open retreat, and session-wise meditation practice, or closed retreat. In an open retreat, we can leave our meditation cell between sessions and engage in other activities, whilst in a closed retreat, we cannot leave our room, see anyone or be distracted by any other matter.

Ideally, it is preferable to do a closed retreat, but if for one reason or another this proves impossible, then we can do an open retreat and take advantage of every available moment to do our recitations. Some people actually manage to do their recitation practice while they’re at work or while performing their normal activities.

Q: Rinpoche, what kind of obstacles do we meet while we practise retreat?

A: Meditators meet with many kinds of obstacles during retreat. The main ones are drowsiness and agitation. Here drowsiness represents being beset by a foggy mind and continually falling asleep, while agitation means being beleaguered by distracting thoughts. Drowsiness is the worst obstacle for older people like me. If we tend to fall asleep while meditating, there are methods to counter this. We should, for example, reduce our daily intake of meals, wear light clothes, straighten our back, and keep our eyes open while gazing a little bit upwards.

On the other hand, some meditators become so besieged by distractions that they are unable to keep their mind focused during their practice. Even if they try really hard, some practitioners find this very difficult. There is the example of one practitioner whom I know who had so much trouble concentrating that he would punch himself in the head every time he became drowsy, which only served to leave him with a bad headache and several bruises. Thankfully, there are more skillful methods that we can develop to help us steady our mind.

There is a Vajrayogini text called dpa’ bo khrag ‘thung. It is said in the text that obstacles creep into our practice without our knowledge, and that we need to keep a close watch on them so that they don’t take root. A long time ago there was a rich family that lived in Kham. Sadly, the entire family was killed by a group of brigands, with the exception of a young child. The brigands brought the child to the central Tibet with them and abandoned him in Dingri. Because of his good karma, he met with the Dharma and practised meditation. He acquired such powerful meditative skills that he could literally fly from the top of one mountain to another. One day, however, while engaging in meditation on the top of a mountain, he saw a flock of birds swooping down the mountain valley just in front of him. At that moment he thought, “Ah, if these birds were armed, I could finish off all my previous enemies.” This thought got stuck in his mind and gradually gave way to pride and anger. So much so that he returned to Kham and took to robbing and killing.

For seasoned practitioners there are two main methods that help to control the discursive mind during the practice of the development and completion stages. These are known as rnam rtog thog rtzis and snagba gdon ‘ded.

Even while we are keeping the pride of the deity, all kinds of thoughts will keep coming into our mind. Nevertheless, if we can manage to steadily maintain the pride of the deity, all these thoughts will eventually disappear. This is called snangba gdon ‘ded. Here snangba refers to thoughts that are relatively shortlived and not too intense. However when these shortlived thoughts linger and gain intensity in spite of the practitioner’s efforts, this is known as rnam rtog. The way to deal with this is known as rnam rtog thog rtzis, which involves meditating on emptiness. This method helps to keep at bay powerful negative thoughts and, if the practitioner perseveres with it, it will eventually eradicate them altogether.

It is crucial to do away with discursive thoughts right from the beginning. Milarepa said that there are three kinds of ‘phat’ that we can shout. The first ‘phat’ should be shouted when the mind is totally plagued by untamed thoughts and is unable to concentrate. The second ‘phat’ should be used when the mind collapses into drowsiness and sleep. The third ‘phat’ that Milarepa refers to is used to dissolve our mind into emptiness. Since Milarepa is the master of meditation, we can trust that this third ‘phat’ must be very powerful. I don’t have personal experience of this, but I am told that it is very effective. These are the methods to get rid of the main obstacles.

There is a further obstacle that affects modern day practitioners who enter retreat. Many meditators expect to experience meaningful signs as soon as they begin their retreat. It is very unlikely that such signs will appear within a short period of time, and it is unhealthy to entertain hopes and expectations for them to do so. Rather than achieving merits, these expectations can create serious obstacles to our practice.

Likewise, when and if signs do appear, we must be very careful how we handle them. The great Sakyapa Master Sachen Kunga Nyingpo said that if we tell other people of our signs, these will disappear. Also, we shouldn’t over-analyse our experiences or our dreams, as this will only create obstacles. As Mahasiddha Virupa said, we should treat all experiences with impartiality. Whatever experiences arise, we shouldn’t dwell on them for too long.

Nowadays, it’s very easy for retreatants to become distracted with technical gadgets like laptops and phones. Never touch these things while in retreat! During our break, rather than chatting to our friends, we should strive to keep the pride of the deity, do prostrations, offer mandalas and recite the Hundred Syllable mantra. It’s very important to remember this.

I’ve heard that there is a notice displayed at the Phodrang retreat house that discourages practitioners from engaging in mundane conversations involving politics, sectarianism and other such topics. This is very true. Such distractions should be avoided, as they too create obstacles.

Another serious obstacle is one that appears when we have finished a session or a retreat. However much effort we may have invested in our meditation, there is the temptation when it ends to act like an unleashed dog. We must be very careful to take post-meditation practice very seriously. Whenever we hear a voice, we should think of it as the voice of the deity. For a Vajrayogini practitioner, all voices should be heard as the Vajrayogini mantra and all objects perceived by the eyes should be seen as the deity herself. All hopes and doubts experienced by the practitioner should be understood as those of the deity. One should at all moments keep the pride of the deity. If one remembers to do this during critical moments, this will be hugely helpful when we face the frightening experiences that we meet during the intermediate stage after death.

Q: Could you offer advice to those who wish to enter retreat?

A: Firstly, if we wish to practise Tantric meditation, we should first receive an initiation and instructions from a qualified master. To enter retreat without doing so could cause us great harm. As is mentioned in the Dum Sum Rab dhye,

“Like squeezing sand won’t produce butter,
There will be no accomplishment without initiation”.

Then, we should consult the appropriate texts. There are, for example, manuals called Snyen-thabs that are guides to the recitation practice for specific deities such as Hevajra, Vajrayogini, Sarvavid and so on. If we find this beneficial, we should refer directly to the text relating to the deity that we wish to practise.

But whether we refer to texts or not, the lamas always advise us that the most important thing to bear in mind when we undertake a retreat is to have the correct motivation. Shaping our motivation from the very beginning is fundamental, whether we are receiving initiations and teachings, or whether we are embarking on a retreat. It would be very wrong to go into retreat with the intention of gaining wealth, long life, luck or health. And so our motivation when we enter retreat should be to bring all sentient beings to Buddhahood. This is extremely important.

Equally important is remembering the four mindchangers, or the four ways of turning our mind away from Samsara. Bearing these in mind helps us to revitalise our meditation and our entire practice of the Dharma. The four mind-changers are: 1) the difficulties of attaining a human life endowed with all the favourable conditions to practise the Dharma; 2) impermanence and the unpredictability of death; 3) the law of causality and 4) the defects of Samsara. Remaining aware of these four mind-changers is of huge benefit, as it automatically makes us more eager to practise the Dharma, more devoted to our teachers, and more passionate about engaging in virtuous deeds.

Regarding the difficulties of obtaining a human life endowed with all the favourable conditions to practise the Dharma, one would think that this is an easy thing to achieve. There are so many human beings in this world, and if we look at the population of a major Indian city, we can think that their numbers are boundless. But if we compare these to the population of insects and animals that occupy the same space, then their numbers become minimal. In relation to animals and insects, human beings are actually quite rare. For instance, this house where I’m living at the moment has three people in it at the moment. But it has countless insects. And so, human life is relatively rare, and a human life endowed with all eighteen favourable conditions to practise the Dharma is extremely difficult to achieve, and therefore very, very precious.

What is more, not only is human life rare and difficult to obtain, it is also very fragile and can be lost in a single instant. The causes of death are numerous and our defenses against it are few. Death is unpredictable and no one knows when it will strike. It can even happen before we are born. And so, knowing that death can happen at any moment, we should strive with all our might to practise the Dharma while we are alive.

Then there is the law of causality. This simply means that virtuous actions bring happiness and unwholesome actions bring suffering. The law of causality is never wrong, never misleading. As His Holiness the Sakya Trizin so vividly explains, if the mere description of the suffering of the hell realms is so frightening, we can well imagine what its actual experience feels like for those who are caught in those realms.

I have never had such experiences, but older lamas used to tell me how they would wake up in a startle in the middle of the night after having deeply pondered on the unpredictability of death and the difficulty of achieving a precious human life. Some described how they would wake up in sorrow, with their pillows soaked in tears.

Of all the factors that help to bring us to enlightenment, the most important one is unconditional devotion to our teacher. As the teacher is the source of all blessings and accomplishment, having utmost faith and respect toward him or her is indispensable. Quoting from the scriptures,

If the sun of devotion does not arise,
There will be no source of blessing that flows
From the snow mountains of the teachers
Who embody the four bodies of Buddha.
Therefore be relentless in your devotion.

We can’t receive any blessings unless we have unshakable faith in our teachers. Many disciples claim to possess such a strong faith that they actually see the teachers as the real Buddha. But it is quite difficult to gain such strong faith. Deshung Rinpoche says in his commentary on Lama Nyachopa or ‘Gurupanchashika’ that at times, our own demerits and obscurations are so deeply entrenched that we see our own teachers as ordinary persons equal to ourselves. We see that the teachers need to eat and live normal lives; they even get sick just like other human beings; and so we find it difficult to have faith in them. But, when our own demerits and obscurations diminish, we are able to perceive our teachers as more than just human being and we begin to perceive them as Bodhisattvas, or even Buddhas. Actually, it is very difficult to have strong enough faith to see our teacher as a true Buddha. But the more we decrease our demerits and obscurations, the more our faith grows.

Gaining true faith is indeed very difficult. When Dakpo Rinpoche, one of Milarepa’s disciples, first heard his teacher’s name, he was struck with such overpowering faith that he wanted nothing more in this life than to follow him. He received numerous teachings and pith instructions from Milarepa and practiced these during long periods of retreat. One day, Dakpo Rinpoche asked Milarepa, “When may I gather disciples?” Milarepa replied; “There will come a time when you will reach a level of realisation that is far superior to your present one. At that time you will truly perceive me, this old man, as a real Buddha.” Then you will be ready to teach others.

A follower once asked Atisha for a blessing, to which Atisha replied; “Certainly, but you must first become devoted to me.” This reminds us that there can be no blessing without devotion.

And finally, it is very important to dedicate our merits. After each session of meditation, we should recite the Boddhisattva Samantabhadra’s prayer in order to dedicate all the merit accumulated during our meditation session for the purpose of helping every sentient to attain Buddhahood. As mentioned in the prayer thus;

Just as the warrior Mañjuśrī attained omniscience,
And Samantabhadra too,
All these merits I now dedicate
To train and follow in their footsteps.
As all the victorious Buddhas of past, present and future
Praise dedication as supreme,
So now I dedicate all these roots of virtue
For all beings to perfect Good Actions.

If we cannot recite this prayer after each session, then we should at least recite it after our evening session. Dedication forms an integral part of a retreat, and we should always remember to do it.

This is what little advice I have to give to anyone who wishes to practise meditation. It comes not from my own experience, but from what I have heard and read from great teachers. I hope that it may be of some help.

The path of dharma, its fruit, and everything included within great gnosis, too, are nothing more than the realisation of the significance of the nonduality of phenomena. At this point, there is attainment of the signs of cultivating bodhicitta. When realised in this manner, there is no need for training on a multitude of paths. Therefore, the unmistaken path is simply the realisation of the nature of one’s own mind just as it is.

-- Rongzom Chökyi Zangpo

三寶作證現非常

仁俊長老

佛法中說的「寶」，其意義略說有四：最圓淨的光、最真切的力、最究竟的德、最豐富的能。

一、遊化人間等親切，二數自稱同一般，倡導緣依融尊慢，淨樸無比極平實。

釋迦佛圓滿覺悟後，不斷遊化人間，所表現的形象和待人接物的態度，都非常親切真誠，為病比丘浣洗，為盲比丘穿針，尤其了不得的是對舍利弗說：假使我有任何錯處，請盡量舉發。佛在一切三業中，都是坦蕩地擺在面前，沒有一點隱瞞，所以表現得十分親切誠摯。現代一般學習大乘佛法的人，理想過高，而疏忽了實行。我們學佛，應從佛陀最平淡、最平正、最平衡處著手，才能把握佛法的本質。

佛陀說：「我亦是人數」，也說：「我亦是僧數」。世尊處於一切人中，或在僧眾中，將自己看得極其平常，是最純粹、最徹底的民主之父。

佛法不論世間或出世間法，皆倡導因緣，人與人都是因緣的相依相成，才能生存。因緣即眼前種種的關係網絡，從無始以來一切人對自己眾多的恩德照料，所以我們所受的恩是太多了，而所償報的是太少了，少得幾乎尚末開始。釋迦佛認為現生成佛種種的成就，都是由於眾生種種的幫助，所以融化了自我的尊榮感與傲慢感。 釋迦佛的三業清淨，起居樸素。晚年才有侍者，一直都是親自托缽，不需人照應，不求體面威風，極為平實，自古以來，除佛與佛，無一人可與之相比。

佛法內涵太多，修學的人要注意平衡發展，身、口、意三業修習完整，不偏頗。在一切情況下，正正大大，體持佛法，作得平淡、行得平常。不隨意說鬼說神，求龍天加護，顯神通講感應，混淆了佛法的本質。

二、空應三法莫能破，照達一切作鏡銓，契會三門絕情見，明觸三惟堪超入。

佛法的根本是三法印，無論大小乘，離了三法印就不成為佛法。三法印是依據空的緣起的原則來發展的。

有主張在三法印之外，還有一實相印的。從佛法一貫的宗旨來說，「諸行無常，諸法無我」，純正的佛法離此就變了質。依世間說，無常的都是波動的，波動的即時時變換不停，從生理上、心理上、物理上都沒有最後的實質單元。依「涅槃寂靜」法印來說，鈍根眾生悟入佛法，悟入的是偏真的寂滅，利根人同樣可以證入寂滅， 但多生多世以來，不但智慧熏發得堅固，為苦難眾生的大悲心也一樣深厚，所以「寂滅者不證」，而於生死中發揮菩薩精神。三法印中的「涅槃寂靜」，因根性不同而有異，並非有不同的一實相印。三法印是無人能否定，無有人能破除的。

三法印將世出世間一切法，都洞照得徹底通達，有如明鏡高懸，徹見清楚，沒有一點模糊。

修學佛法的人，主要是將心念與生活，漸漸與三解脫門──空、無相、無願相應，走得進去，也透得出來。

空在佛法上，並非什麼都沒有，而是與緣起相應，沒有真實體性。例如芭蕉樹，層層剝除，到最後沒有一個中心。世出世間一切的因果、現象、因緣，透視清楚，也是沒有一點實體，是為空。無相是沒有定相，男人、女人、出家、在家，都是相，但人生老病死，須臾變化，沒有一個定相可得。

再來解釋無作或無願，凡夫所作，都是從自我本位出發，一切與私我相應，臨了還是被私我困住了；有如蜘蛛結網補蟲，飽啖一頓後，被人連網搗毀。有些學佛的人不太明瞭佛法，盡量積聚財富，金錢一多，苦惱也大，所謂「窮來窮去窮無窮；富積富享富毀富」。菩薩不是不作，聲聞聖者也還是有作，但菩薩不為自己，一切都是為法而作、為眾生而作。深修三解脫門，種種情執邪見，都可消除絕盡。

一般人生活在無明當中，到那裡都遇到愚癡，學習佛法之後，要是肯用心，漸漸地處處都與智慧之明相接觸、相交融。經上說：「唯名、唯表、唯假」，世人多執著我是實在的，但依佛法說，並沒有一能作主、不會病、不會死的我。世間的名，並非有真實體相，相對地說雖是有的，究竟地說則實在是沒有的，所以說「唯名」。 有些人表面上看來也知道無常，卻對內執著有一神我，對外執著有一大我。佛法說「唯表」，意為表面上有種種因緣聚合，而有種種現象產生，並無實體。「唯假」不是指虛偽，或假幌子，假是假名。世間的種種法相，出世間的一味法性，都因條件綜合而成，有為與無為是一體兩面，有為的如幻如化，即是無為的寂靜。由於假名才能建立世出世間的因果，否則一切是實在的，就是機械的，它永遠都不會變化，也就談不上生死凡聖了。瞭解三唯的道理，活在世間的相對中，才不為境風所轉，誹謗也罷，稱讚也罷，超出了就灑脫自在。超出後再深入人際，一方面向眾生學，一方面將從諸佛學來的教導眾生，所以說「能超能入」。

三、隨佛出家同求覺，速脫普濟根器殊，淨幢相共法界樹，內充敬和外化溥。

出家的宗旨是求覺悟，徹底的解脫，但因根性不同，而有速脫與普濟兩類。厭世心切的，認為世間是苦，對世間了無貪著，所表現的風度是高尚、清淨、平實、莊嚴，我們應該尊敬這類聖者。或有菩薩根性的，念今日自己的成就都是眾生所施與，故發廣大心，盡力而為，給予眾生利益，縱使遭受大苦大難，卻更激發勇猛的真誠心，去對待一切眾生。

大小乘聖者的共同風格，是三業上徹底的清淨與整個的正常。「界」是普遍的意思，「法界」是清涼之法。我們一般說出家人要有道場才能弘化，是對的，但從出家修行的實質上，與對別人的影響上，身心是道場。所做的，不論品格上、心理上、人事上都能與佛法少分、多分，或分分相應，這個人走到那裡都是道場。

有些出家人，起了大廟，信眾成千上萬，果真存心行菩薩道，這是必要的，因為這樣才能攝受廣大群眾。但是若只為自己造聲勢，裝體面，身分一高，架子一大，也許慢慢就與佛法遠離了。真正的小乘聖者、大乘菩薩，走到那裡都是「清淨幢相」，也就是處處都是道場。

出家人內心恭敬和樂，對外才能弘化。僧團中儘管資格有深淺，年齡有大小，但彼此相處，應重和合。僧團中以眾制眾，長老上座即使犯錯，年少比丘都可以持溫和與道德的態度來規勸，僧團中沒有一個決定的權威領袖。恭敬則無鬥爭，和樂則身心安穩，共同為法學習，進而推展廣大教化。要能所做如法，要將佛法的智慧明瞭深刻，並將妙法融化在身心上。

在佛法中學定，要存清淨心，對身心所起輕安了無一念貪著，才是淨定。六祖慧能大師即是完全在動中表現他所悟入的佛法。靜坐在修學佛法中，也是必然，但不能過分的老是靜坐。

修學佛法的人，悲心一定要能充分。一般人見人受苦，也有救濟的心，但常常感情用得不當，彼此都墮落。真正的慈悲，是與智慧相應，才能勝過種種的情感與情緒，面對種種根性的眾生，才能一一靈活攝受。智深、意淨、悲充分，須建立在兩個條件上：一是信心清淨；一是行堅固。信戒具足，才能進一步與悲智相應。

四、無上妙寶光淨徹，世出世間力德本，事行作證三當前，證大忍荷現非常。

三寶是無上妙寶，最光明、最清淨，超過有價數目。世上之寶，價值都有限量，佛法的妙寶，太微妙、太充實。學習佛法的人，身口意都與三寶相應，則一切都清淨、都徹底了。

世間功德固然需三寶的指導，出世間的種種殊勝功德，也要三寶做為前導，才能將世出世間的力德基礎建立得深厚廣大。

中國佛教界注重證，原則上一點不錯，證入了就獲得解脫，修學佛法就是學解脫。但如果智慧、定力、悲心、信戒都不具足，光是一味從靜坐中有點領會，好像開了悟，這是違反佛法的。在未能徹底證悟之前，我們所有的行為是以什麼來證明呢？「三當前」，不管群居獨處，要時刻謹記三寶，做任何事都以三寶來作證，就如三寶就在面前一樣，時時警惕自己。能如此常在三寶中作證，活得才真正有意義，做得才真正有力量，證與不證就無所謂了。因為所做所行都是佛法，都由三寶作證， 個人的證與不證就不重要了。現在修學佛法的人，尤其年輕的，這一個基本觀念把握不住，老實說，要想真正發揮佛法是不可能的，這一點非常重要，請牢記。

學佛的人，對自己所作謹嚴不苟，精進不怠，直至臨命終最後一口氣，都不鬆懈，謂之「行」；將自己的煩惱，尤其是嚴重的煩惱深深降伏住，不造出、闖出大亂子，謂之「證」。對眾生要有深切悲憫心，自己不先求解脫，但願眾生能離苦，這才是佛法中真正的生活氣勢，也是生死中強大的意志。教化眾生，眾生根性複雜， 要有大的忍耐力和大的荷擔心，才能步步向道上體會。忍是大智慧的消融，能忍能化能歡喜。一般的忍是忍氣吞聲，現在鬥不過，就先讓，這種忍是自己害自己。

一方面有大的忍力來證明自己所做；一方面救度眾生的心願是盡未來際和遍法界。有了這樣的忍力和心願，非常時才能真正有所顯現。社會中一般人當機緣好，名利財富四面八方湧來時，就把持不住，世間上許多英雄豪傑就是這樣掉下去的，這是耐不住非常。真正學佛的人，以大忍大慧的精神在三寶當中證明自己，苦難時，內心愈發沉著平靜，外在愈能振作頓提，頂得住、守得下。

這次承院長法師慈悲，要我與諸位結緣，佛法中長老上座，應該是要恭敬，但大乘佛法要有許多年輕出家人，一個個發菩提心，佛法才能弘揚出去，各位要好好領會。末了我要向諸位同學說一句：「沉得住，才發得開」，佛法不是短期能學得好的，要從內心上，真正的奮進中，久久磨鍊。不然聽聞了少許佛法，加油添醬隨時出去賣，這樣不會有好結果。沉得住，不是沉在定中，而是沉在智慧、慈悲裡。定是一種方便，不是究竟。沉得住的，才發得開；沉不住的，從來就發不開。

From the Buddha stems the Dharma, from the Dharma, the Assembly of Noble Ones, from the Assembly, the attainment of Buddha Nature, the element of primordial wisdom. This wisdom finally attained is supreme enlightenment, possessing all the properties that fulfill the benefit of sentient beings.

-- Maitreya

The Buddha’s Bravery

by Sakyong Mipham Rinpoche

At the heart of the Buddhist path is the understanding of samsara. This is the endless cycle of suffering to which all beings are subject as long as they believe they possess a self that is real.

What can we do about this? To begin with, we can commit ourselves to the path of waking up from our view that the self is real and in need of constant protection. Making this commitment begins with hearing the teachings of the Buddha and the instructions for meditation. Having found the teachings and the practice to be valuable, we feel confidence in the path we’ve discovered and in our own ability to follow it.

Buddhists have a ceremony for officially entering the path of meditation. It’s called “taking refuge,” and it involves embracing the Buddha as an example, the Buddha’s teachings as a guide, and the community of other Buddhists as helpful, supporting companions on the path. And what are we taking refuge from in such a ceremony? From this endless cycle of frustration — of seeking pleasure and trying to avoid pain. We recognise that this approach, ironically, only brings more pain.

What does it mean to take a vow of this kind? It means we acknowledge and renounce with conviction the cycle of suffering. It means that we’re giving our allegiance to something worthwhile, something that we’ve found to be true and wholesome and good. We have decided to take this path because we recognise that it leads to a place where we can flourish. Making this declaration enables us to begin to break our negative patterns and to develop the helpful qualities that we all possess inherently.

This intention is called ngejung in Tibetan, which translates as “definitely arising,” or “definitely emerging.” We are definitely emerging from samsara. This is a brave act. Taking this step is often referred to as entering the path of the warrior. We don’t mean warrior in the fighting sense, but in the sense that the warrior is heroic and courageous. The warrior-meditator’s job involves clarifying and subduing one’s own misunderstandings. It means overcoming fear.

We generally think of a warrior in battle as needing to overcome the fear of death. Comparing the warrior in battle to the warrior-meditator is not that far off. After all, whether we go to battle or not, we are all going to die. A warrior who succumbs to fear of death is unable to move forward into the next moment. The warrior gets stuck. We get stuck in samsara because of our fear of death. To have the definite intention to emerge from samsara is an act of warriorship, a way of dealing with our fear of death.

The Buddha, our first object of refuge, was an example for this kind of warriorship. He travelled on the path of awakening and overcame all sorts of difficulties. He demonstrated that fixation on the self can be overcome. He was brave enough to take a stance against materialism and his own attachment to pleasure. If we emulate him, we are emulating a being whose mind and actions were in accord with reality, who was not simply following the endless cycle of samsara.

We call the Buddha’s voice the dharma, our second object of refuge. He expressed his mind to others by showing them a practical way to achieve selflessness and to understand emptiness. He gave us instructions for realising the profound meaning of every possible situation.

The community of people who study and practice the Buddha’s teachings, the sangha, is our third object of refuge. As a group, the sangha keeps alive the instructions from the Buddha. Fortunately, because of the sangha, we don’t have to be alone on our spiritual journey. None of us is perfect, but because we agree on the truth of the Buddha’s teachings, we share a view of one another — and of all beings — as having basic goodness. In fact, we can see all beings as buddhas.

It’s helpful to contemplate the meaning of these objects of refuge. We can’t fully understand them from reading books. We need to try out the instructions for ourselves and work with our own mind to understand their deeper meaning. In this way, we take a simple, intelligent approach to the path. We think it over again and again. If it consistently makes sense (or makes progressively more sense, as is the case for a lot of us), we build up our conviction and our personal discipline by holding to principles we know are sound. And if we lose our conviction or forget why we have taken refuge, there are reminders such as impermanence, aging, sickness and death all around us.

Taking refuge ultimately asks us to overcome fear — including our fear of death — by closely examining it. Dying is terrifying because the consciousness loses the support of the body. There’s an unparallelled sense of loss and disorientation. But if we examine further, we must ask, Who is it that experiences this disorientation? Which part is “me”? Who dies? The mind consciousness is said to consist of thoughts, memories and dreams. Does that collection make up “me”? And if we cannot find a “me,” what is there to protect or be fearful for?

A teacher without knowledge, a doctor without altruism, an advisor without public interest, more than benefit, they are causes of harm.

-- Jigme Lingpa

但自問觀心

文｜果行

一、 生死事大知多少

孔子曰：「未知生，焉知死。」中國人對於生死的觀念及態度，多將之視一種無奈的自然現象，稀有深入探究其因者。然生死真不可知嗎？佛陀早在二千多年前詳述其事，不得不令人歎佛陀的大智慧。回顧十二年護理生涯，日日接觸的是生老病死；不論於急診室、病房、產房，往往於忙碌中迎生送死，無視亦無知於臨終者的心理活動、或呱呱墜地新生命的感受。生死大事未曾於心弦彈過一個音符，對於從死到生的過程渾渾噩噩、迷迷茫茫，可謂愚昧至極。直到有日見將出院的病癒者驟逝，震撼非同小可，始意會到有一天亦將身臨其境，激發我探究人生及宇宙之謎，而步入佛門。

近閱《瑜伽師地論‧意地》有關死生部份，不禁毛骨聳然，心隱隱作痛，欲哭無淚。倘若早年能認知生死過程，則有助重病者安然面臨死亡，隨念往生善道；然而卻在醫護人員不知情之急救下，徒增其痛苦，反墮三惡道；此誰之過？生死現象如花開花謝、月之陰晴圓缺；然因有情眾生之我愛執著、妄想憶念，而產生種種抗拒的心理活動。想到己之將死，不但棄捨身體，並將永離所愛之人事物、名聞利養等，永失熟悉之環境而到一未知的處所；其心中的恐懼、無奈、焦慮，猶如掉落大海般無助地掙扎。當此之際，若能適時擲塊浮木以安其心是多麼重要！

《瑜伽論》云：「善心死時，安樂而死；將欲終時，無極苦受逼迫於身。惡心死時，苦惱而死；將命終時，極重苦受逼迫於身。又，善心死者，見不亂色相；不善心死者，見亂色相。」是故除了生時曾造重大善業或惡業，即當隨其重業而生者（隨業），其臨終前心念所繫之善惡念，往往為趣向何道的主流（隨念）。由此可見， 所謂「臨終關懷」，除現下一般所熟知之助念外，請法師開示佛法增其正念，或令親屬助其憶善事等，確有其必要性。

然而，生存時即應心常存善念成習、多積集善法功德，或熟觀諸法畢竟空、無我無我所；否則臨命終時或神智昏迷、或病痛纏身，雖有他人幫助，亦難保證能正念分明、不墮三塗。由此深感院長於課堂中語重深長、苦口婆心勸修四念處的用心。當然，能於今生證無生法忍是件可賀之事；縱未成就，於平時能消融生死、榮辱、貴賤等分別於九宵雲外，淡化根深蒂固之我相、人相、眾生相、壽者相，達到熟練的程度。如此則臨終前容易提起正念，不為妄境所迷；心不顛倒，意不散亂，若願往生淨土者，即能成功。

《維摩詰所說經》曰：「善不善孰為本？身為本；身孰為本？……顛倒想孰為本？無住為本。」無住者，無明也。未能與第一義諦相應的凡夫俗子，念念無非無明， 念念無不顛倒虛妄；此即盲目不見自心三藏十二部，焉能念念遍知一切法？生死死生、無窮無盡，舉頭望天，烏雲彌佈；但自問觀心：愚夫長夜，何日光耀萬里晴空，碧海連天？

二、 糞坑裡的摩尼珠

人身難得今已得，佛法難聞今已聞；感恩於佛菩薩大慈悲之加被，及院長諄諄善誘，漸從聞思熏習——一切現象剎那生滅、瞬息變化，無非幻起幻滅的虛妄境界；不論是非善惡，時過則境遷，無有實法，無有恆長不變異的我。一切法不出自心，故境無好醜，好醜由心生；森羅萬象，如夢幻泡影、如露如電，無須捕風捉影，亦無須在意利、衰、毀、譽、稱、譏、苦、樂。猶如蘭生幽谷，不求名聞而自有名；蓮生污泥，不距穢臭而自芳香。風塵僕僕過路客，何須多事投石起漣漪；春風吹縐一潭秋湖，干卿底何事？

然由於自身鈍根慧淺、業重福薄，加上無始來的習性如雨後春筍，誠如龐居士所說：「出家捨煩惱，煩惱還同在」。如是苦苦惱惱度日，內心的昏沉散亂、貪瞋癡等煩惱，像是夏日蒼蠅、秋天落葉，揮不勝揮，掃不勝掃，精疲力盡又無可奈何。往往雄心萬丈瓦解於寸絲習性，每每備盡艱辛力執持糞器；但自問觀心：何日方能蠲除污穢，重現摩尼珠？

三、 孤海中的一艘船

離言的諸法實相本無可說；但佛之大慈大智，深知眾生根性，無言說則難契入法性，故善巧方便說法四十九年，後經佛弟子精心結集成浩瀚三藏，遺惠後人；若能依法聞思修，契入第一義諦者，則生死一步跨過，超脫苦海彼岸。

凡夫的貪瞋癡慢疑，源自於執著畢竟空的一切法為實有，及有個恆常不變異的我在輪迴。俗說：「擒賊先擒王」，所以修行表面上是滅除貪瞋癡，實質上是破除執著我、法為實的執取心；有執著心的凡夫，舉心動念便是染污不淨。如《維摩經》曰：「何謂病本？謂有攀緣。從有攀緣，則為病本。何所攀緣？謂之三界。云何斷攀緣？以無所得，若無所得，則無攀緣。何謂無所得？謂離二見。何謂二見？謂內見、外見，是無所得。」以無所得心行於日常生活中，把周遭生活圈子當作一部藏經，視逆境為磨鍊心志，順境為考驗功夫，如同秋菊傲霜、冬梅耐雪，若能於日用事中陶鍊無取、無捨、無執的心行，方為菩提道的根據。

陳年糞坑非一年半載能潔淨，無始來的執著，又豈一生、二生所能破除？所以，修行者須以日積月累的功夫、堪耐孤寂的忍力，加上逆水行舟愈挫愈勇的毅力，來成就湛然無所有的智慧。往往於漫長艱辛的修行過程中，常有山窮水盡的情景；若不氣餒，繼續努力，自會發現峰迴路轉的康莊大道。如一艘孤零零的船，在三界生死大海的驚濤駭浪中行駛；但自問觀心：何日方能越苦海、登彼岸？

All things are empty of their own identities. This concept fixed on emptiness has dissolved in itself. Free of concept, holding nothing in mind, is in itself the path of the Buddhas. For the most fortunate ones, I have made these concise words of heartfelt advice. Through this, may every single sentient being be established in Mahamudra.

-- Naropa

Sasanaramsi Burmese Buddhist Temple, Singapore

You are always with your practice

by His Holiness the 16th Karmapa, Rangjung Rigpe Dorje

I would like to say is that people definitely have to work and support themselves. When you have the enlightened attitude you have a responsibility to the people around you, to your country. You care about them. You are always with your practice. You are inseparable from it. You seize opportunities to benefit others and you will benefit others in whatever way you can.

You have been in this country. You were born in this country. Many people who will read this, are from families that have been here for generations. This country has been an important place for you. You have to offer respect for your grandparents and you must live a decent life, a dignified life that upholds the traditions of your ancestors, that meets the approval of society, your parents and yourself. If you are really going to serve this country and help its people, this seems like a reasonable way, rather than belonging to this party and that party, and getting involved in this competition and that competition, and all kinds of politics. As practitioners of the Dharma we don't have to deny politics and reject politics, but we don't have to play those games, either. It is not necessary. It is not important. It is not needed.

If you are working, may be in a hospital, you can see how you might have the opportunity and responsibility to help people. In the same way, what ever work you have taken, there are definitely people that you can benefit. So you should serve your people, serve your country, not expecting your country to serve you. And that's the part of the practice of the Dharma. Not working is not taking responsibility.

If you are practitioner of the Mahayana teachings, that means you have something to be proud of, something to be worthy of, something to be descent for. But many people go around like some kind of outcast, in rags, with long hair, unwashed, as if you are a drug addict or something. This is not the proper way to present yourself. You are not maintaining your respect, you are not respecting Dharma that you are practicing, and you are not creating the proper outlook that the excellent Dharma is worthy of.

This is the message to the practitioners of Dharma that they must be dignified internally as well as externally, and their internal dignity must reflect outwardly also. We are not some drug addicts. Wearing the descent clothes, and being a descent human being, and serving your country, your people, serving the Dharma, and also yourself, being a self-respectful person is the Dharma path. How are you to benefit beings by looking as if you are completely discarded from the society?

By exposing that appearance, you are not taking the responsibility or you are not reflecting the enlightened attitude. If you are practicing the enlightened attitude, you should naturally be able to attract people so that when people see you, they might think, "Yes, these people definitely seem to be descent people, I think I could relate to them, and could ask something of these people. They might even be able to help me." So in this way, you appear capable of giving help, or, at least capable of giving some directions to them for the help.

We are proud of ourselves as examples of the Dharma. If you are going around in rags, not taking care of your body, and going in the world like a misfit, it makes a very bad impression of that Dharma Center that you are involved with, and also as a person of this country, which means that you bring disrespect and a bad impression to this country and it's people.

These are certain points that before I leave, I would like to offer to people so that they can use it. I hope that whoever hears these words, whether you are a Dharma practitioner or not, or whether you have entered into Buddhism or not, I hope that it will make some sense to you. It comes sincerely and truly, not with any put-on, or masquerade or diplomacy, but truly-straight and clean.

With integrity and sincerity you can serve beings, and as you work in the Dharma, you will serve many beings. And that is the greatness of the Mahayana teachings and practice. You don't have to be a drop out from the country, the society or family. You are not. Cause, you have dignity.

Omniscience comes about through the elimination of the afflictive and the epistemic obscuration. Here, the afflictions are passion and so on. They are called the afflictive obscuration because they block the vision of what is real. And when a person sees the reality of that which is to be abandoned and that which is to be taken up but does not know it in all of its aspects and is not capable of explaining it to others, that is the epistemic obscuration. In that case, because one has directly realised selflessness, there is the elimination of the afflictive obscuration. But the [elimination] of the epistemic obscuration for one who has seen selflessness comes about through the intensive, continuous, and long-term cultivation [of that realisation].

-- Kamalasila

智慧人生

向扬法师

在這個社會，人人都想讓自己過着富有、舒適、快樂和健康的生活，可是往往在事與願違下，卻要面對很多自己沒有想到的問題！難以招架，不知所措。

在無可奈何下，只有走一步看一步，或把問題一拖再拖，甚至將問題轉嫁他人，不關己事，最後把本來簡單或易解的問題，都搞到一發不可收拾，與人結怨，互相攻擊，互相傷害、互相誹謗、互相破坏，而衍生成仇恨。

在一念之差下，做了錯事又犯了法，上法庭接受審判，最後必须面對罰款，或坐牢或兩者兼施，讓自己活在苦惱中，怨聲載道，不知如何是好？

而問題的出現，皆离不開以下几個道理：

（一）在自己面對困難時，總覺得沒有一個真心朋友願意伸出援手，幫助自己解决問題，因此對朋友懷恨在心，日以累積而變成了仇恨，對朋友懷着報復的心。

（二）因為小時常被人欺负、戲弄、侮辱，甚至被人侵犯，造成心理不平衡，覺得在這世上沒有一個能夠真正了解自己的人，對大伙不存有任何信任，慢慢產生与世隔絕的心態，把自己封閉在自己郁悶的世界裏。或變成極端古怪的性情，專做一些讓人難以理解的事情，引起社會的恐慌，人心惶惶。

（三）在公司裏，被老板欺壓、被同事嘲笑，又得不到家人的體諒，郁悶的心情得不到安慰。怨恨又不服的心，因而漸漸建立，并在忍無可忍之下，產生了報復的心態。

（四）或在工作時，因为自己的某種古怪心態，讓人感到不舒服，造成大家對你的不滿，漸漸的與他人結起了仇恨。

（五）因為自己傲慢的心態，(唯我獨尊)從不聽取他人的意見，在處理事情時，往往把事情給搞砸了。 又因為面子的關係，不敢承擔，讓自己活在尷尬中，經不起他人的指指點點，而懷起仇恨的心態等等。

以上種種的問題，如果每個人都能夠以智慧的方向作考量，一一都能獲得巧妙的解決，因為只要了解問題的緣起，(事情的演變、過程，或來龍去脈)，就能了解息滅問題的方法，而獲得智慧幸福的生活。(自在無憂)

智慧的建立，有以下8個方法，讓大家作考量：

（1）教法：

讓自己先明白自己的作為，面對問題時，該如何去處理。首先，要了解眼睛的作為。大家都知道，眼睛本為看東西時，讓自己獲得眼前的訊息，而決定如何轉向，可是其中的道理鮮為人知。

其奧妙的作為，不單單只為轉向，其更微妙的用意，是要讓大家清楚看到眼前事與物的出現，是如何建立與開始，過程的轉變，還有最後息滅的道理，因人而異。因為眼睛所看到的東西，事與物，很快被記錄在腦意識中。

1.1 不管是靜止不動的物件：如建築物、用具它的建立與作為，因人而異，因為時代的轉變，才有新建與淘汰的轉變，這種轉變是讓我們理解萬物皆無常的道理：有成必有住、有住必有壞、有壞必成空。在這種種的過程中， 就因為被眼睛所看見而清楚記在腦意識中或在歷史的記載中而獲取的訊息，明白無常的道理，不再計較事物的好與壞，輕安而居，煩惱自然息滅。

1.2 或是漂浮不定的人與事：在眼前所出現的人與事，那一個是永遠不變的道理，今天的喜、 怒、哀、樂。明天的悲、歡、离、合。万事求不得的苦。甚至有生必有老、有老必有病、有病必有死。以上種種的感覺清楚的被記在腦意識中，讓我們更了解人生的無常，而更珍惜眼前的人與事，不再計較他人的過錯，和睦相處，伸出援手。自己有錯必改，他人有缺，定當幫助其改過自新，讓他朝向健康的大道前進，何樂而不為呢？

（2）理法：

在明白了以上的道理，自己會更珍惜眼前的家人、 朋友、同事、鄰居，甚至曾經與自己有過磨擦的 夙敵。因為之前自己在處理事物時，都是以不平等的心態對待他人，斤斤計較，嫌東嫌西，不在呼他人的感受，讓對方產生莫名的煩惱與怨恨， 日以累積，而造成對方的種種傷害，間接的也傷害到了自己，怨親的對付，夙敵的破壞，人事的改變，雖然有錢、有權、有身份、有地位，卻活得不開心病苦纏身，煩惱重重，何樂之有？

唯以真誠的心態、平等的對待、歡喜的接待、恭敬的禮待、用心的盡責、互相的幫助。不再計較、 不再仇恨、不再傷害、不再妄語、不再兩舌、不再惡口、不再綺語。心相轉向智慧，就有如雨過 天晴，日日皆好日，年年皆好年，何樂而不為呢？

（3）智法：

不再有怨恨的纏縛，不再有夙敵破壞，不再有記恨的煩惱。換來平靜的心，清晰的思维，種種的過失，不再重演，種種的過去，換來新生的智慧，以往種種的無明(不清不楚的人生)，讓自己明白自己的過失，造就了種種不必要的人為傷害。

傷害了家人、傷害了朋友、傷害了曾經幫過自己的人。利用了家人對你的信任、利用了朋友對你的信任、利用了曾經幫過自己的人對你的信任。 失去了家人對你的愛戴、失去了朋友對你的愛戴、失去了曾經幫過你的人對你的愛戴。這種種的過失，不再重演。就因為如此，眼前的路，有了智慧光明的照耀，讓我我從黑暗中走向光明，何樂而不為呢？

（4）斷法：

明白了種種緣起之后，自己已經不再困擾在迷惑中，因為知道了種種問題的出現，皆在自己心生貪欲、嗔恚、愚癡，而造就了自己對他人產生的仇恨、忌妒、爭鬥，讓自己陷入苦惱中。既然明白了這個道理，也肯定了自己的覺醒。唯有遠離記恨，仇報的衍生，斷除種種的邪見，（不平等心態，）所有的一切苦惱，不攻自破，何樂而不為呢？

（5）行法：

從此行在自在中，不再有仇惱、不再有迷惑、不 再有貪欲、不再有嗔恚、不再有愚癡。在家庭， 負起自己的責任，照顧好父母。夫妻間，要互相體諒與恩愛。兄弟姐妹間，要互相尊重與和氣。 對儿女，要負起養育与教育之心，讓他們得到健康與安心的成長。

對鄰居，常保持關懷與問候的心。對師長，常保持恭敬與感恩的心。對朋友，常保持誠懇和援助的心。對公司，常以歡喜與盡責的心工作。對老板，常以真誠與盡心的扶持。對社會，常伸出援手，(只要自己能力所能做到)絕不推卸責任。對國家，常以保衛與盡忠的心。起居輕安，何樂而不為呢？

（6）位法：

因為自己的誠懇與盡責，對家人負起了責任。對鄰居的關懷與問候，對師長的恭敬與感恩。對朋友的誠懇與援助。對公司的歡喜與盡責。對老板的真誠與盡心。對社會，常伸出援手。

對國家，常負起保衛與盡忠的心。如此廣大的心量，自然獲得大家對你的尊敬與愛戴，大家對你的擁護，是語言所無法表達的，自己高貴的身份，因為自己的無私，自然建立，何樂而不為呢？

（7）因法：

因為自己已經遠離了邪見，(種種之前所建立起的錯誤觀念)而有了正确的方向，不再制造苦惱，覺 知：善有善報、惡有惡報，不是不報、時辰未到， 遠離因果輪迴的束縛，何樂而不為呢？

（8）果法：

因為自己斷除了苦受的纏縛，而獲得輕安自在的心裏，這種感覺，是語言與文字所不能解說得清楚的，唯有無苦無惱的心情方能體驗和感覺到，如此的勝境，大家本來就已具足，只是無明，(不明白其中的微妙)暫時把自己給遮蔽，只要大家放下仇恨與憂慮，如此微妙的心境，自然顯現無余。

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

-- Chokyi Nyima Rinpoche

To Practice Mindfulness Is to Return to Life

by Thich Nhat Hanh

To practice mindfulness is to become alive. Life is so precious, yet in our daily lives we are carried away by our forgetfulness, anger and worries. We are often lost in the past, unable to touch life in the present moment. When we are truly alive, everything we touch or do is a miracle. To practice mindfulness is to return to life in the present moment.

Practicing mindfulness, we see the suffering that is caused by the destruction of life everywhere, and we vow to cultivate compassion and use it as a source of energy to protect the lives of people, animals, plants and minerals. When we see suffering, compassion is born in us. It reflects the Buddha’s first sermon, that we have to be in touch with suffering.

It can be said that there are two kinds of suffering. Perhaps ninety-five percent of the suffering we endure every day is not at all necessary. Because of our lack of insight, we cause suffering to ourselves and others, including our beloved ones. But the remaining five percent is born out of contact with the real suffering around us and inside of us. To be aware of this kind of suffering brings about compassion, the energy necessary to transform ourselves and help relieve the suffering of the world.

Do not lose awareness of the suffering that is going on in the world. Nourish that kind of awareness by whatever means possible: images, direct contact, visits, and so on. We have to do that in order to keep both the awareness of the suffering and compassion alive in us. But experiencing too much suffering is not good. Any medicine must be taken in the proper dosage. We need to stay in touch with suffering only to the extent that we will not forget. Then compassion will flow within us and be a source of energy that we can transform into action.

People often use their anger at social injustice as a basis for action, but that is unwise. When you are angry you are not lucid, and you can do many harmful things. According to Buddhism, the only source of energy that can be useful is compassion, because it is safe. When you have compassion, your energy is born from insight. It is not blind energy. With compassion, we practice in order to learn ways to protect the lives of people, animals, plants, and minerals. Just feeling compassion is not enough. If we do not know how to help, we can do damage. That is why love must go together with understanding.

Virtue and non virtue depend on the intention within the mind. Virtue is not necessarily determined by outer action because to practice dharma means to purify the mind. If you upholds mindfulness and care at all times then whatever you do will be dharma. Non distraction is the path of all Buddhas. It itself is the Buddha. Mindfulness is the actual Buddha.

-- Garchen Rinpoche

如何轉苦為樂

星雲大師

佛陀說法，都是隨弟子的根機利鈍，而有不同的教化，但是佛陀也有許多基本的思想、教義。例如，全世界公認的原始佛教時代，佛陀經常講苦、空、無常、無我;到了後期，才鼓勵信徒要行六度萬行，要發四無量心，要舉四弘誓願等。

我們所了解的原始佛教，佛陀對人間的看法，說苦、空、無常、無我等，是非常究竟的。不過，後代的弟子、信徒，因為對佛陀的教化沒有深刻的體認，多從消極上講說人間的苦、空、無常、無我，使得一般信徒都跟著從消極面去體會，讓人感覺到佛教的人生沒有美景、沒有光彩。

遙想人間的佛陀都在社會上生活、托缽、乞食、說法，度化眾生，後代的佛教徒卻主張要入山隱蔽修行，與社會脫節，把積極救世的佛法轉為消極避世的意思，甚為可惜!以下謹就佛教的根本教義加以闡述，並說明其與人間佛教的關系。

人間可以轉苦為樂

不少佛子把人生說得苦不堪言，並強調苦有生死苦，有三苦，有四苦、八苦……無量諸苦。其實佛陀提出苦的實相，是要我們正視這個問題，從而進德修業，去除苦因，得到究竟安樂;不是要讓我們感到人間是苦，就厭離人生、就感覺到娑婆如苦海、三界如火宅，人生沒有意義、人生活得沒有目標，因此不愛世間、厭離世間。

苦，不該是這樣認識的。苦，不是什麼不好，從積極上來說，苦對於我們人生有極大的貢獻;因為苦，是我們的增上緣，苦，是我們的營養劑。它給我們學習、給我們奮斗、給我們增上、給我們成熟、給我們超越，有能量的人可以刻苦自勵，對人生是有正面的幫助。

以離苦得樂而言，讀書的人，沒有十載寒窗之苦，哪能有金榜題名之樂?農人不辛苦的耕耘種植，怎麼會有好的收成呢?軍人不吃苦，怎麼能升為將軍?工程人員不細心的研究，怎麼能成為專家?沒有工作上的辛苦，哪裡能有成就?父母生育子女，不教育、不辛苦扶養子女，他們怎麼能長大成人呢?子女成人了以後，對老年的父母，不辛苦的去孝敬、奉養，又怎麼算是人間的倫理之道呢?花草樹木不經過嚴冬的寒霜冰雪歷練，哪來春天的芬芳撲鼻呢?一些動物不經過寒冷的冬眠或酷熱的夏蟄，不去適應苦的過程，又怎能繼續存活呢?

苦，是我們的老師;苦，是我們的力量;苦，能幫助我們成就;苦，讓我們給人家稱贊。苦，好像泥土做的瓦罐經過火烤，它就會堅實;瀝青被壓縮之後，就會堅硬踏實，給人行走;就說是黃金吧，也要歷經艱苦讓洪爐來冶煉;就是白玉吧，也要辛苦地讓工匠琢磨才能成器。

苦，也是一樣，它可以給我們訓練，給我們堅強，給我們向上，給我們奮發。人生又怎麼能不透過苦，來發展未來的成就呢?所謂‘吃得苦中苦，方為人上人’，佛教裡成功的修行大德，都是經過千錘百煉、千辛萬苦，才能與道相應，才能修行成功。就是佛陀吧!沒有六年苦行的基礎，後來的悟道也不是那麼容易。

千錘百煉 人生超然開闊

明朝於謙有詩雲：‘千錘百煉出深山，烈火焚燒莫等閒;粉身碎骨都無怨，留得清白在人間。’我們粉牆用的石灰，沒有經過開挖、火燒、水溶、錘擊等嚴竣的工序，哪裡能成為潔白的粉末，來美化房屋，供人居住?

苦，是世間的實相，這是不錯的。如佛教說八苦，有所謂生、老、病、死、怨憎會、愛別離、求不得、五蘊熾盛等苦。生，父母生兒育女，那種辛苦，誠然是難以言喻;老了以後孤苦伶仃，甚至沒有人照顧，那也是苦不堪言。有病了，本來心裡就有貪瞋愚癡精神上的苦，再加上皮肉的痛苦，如浪潮般的折磨，真可謂內外交煎，苦迫逼人;還有世人普遍畏懼的死亡，更加深了世間諸苦叢生的印象。

甚至還有恩愛的別離、冤家的相會、萬般希望卻不能獲得等等，這些苦都讓人深感煎熬。乃至一天當中遇事觸緣，身心受寒暖、勞累、辛勤……時產生了各種煩惱，你也不能說人間不苦。

但是人間這許多苦難，不是不能克服。例如：父母生兒育女是苦的，但是把兒女抱在懷中的那種喜悅安樂，這樣的苦不也帶來幸福希望嗎?甚至一些貼心的兒女，時常給予噓寒問暖，照料關懷，不也讓父母感到溫馨倍至嗎?

老是苦，但也有人老了以後，頤養天年，享受兒女團聚，享受含頤弄孫，享受天倫之樂;老了可以居家相惜，兒孫孝養，這不也是另一番情趣嗎?老，受人的尊重、受人的侍候，受人的奉養，老也有老的喜悅、老的成就;就是老年退休了無人孝養，也可以發展第二春，讓自己的人生更超然開闊。你能說老一定是苦嗎?

悟病痛意義 不執著貪戀

就是有病了，我們可以到醫院，找不同科的醫生，為我們治療各種的病痛，但你也要懂得病理，要知道營養，要知道保健，要知道運動，才能康復。就是在病榻上，現代醫護人員的照顧侍奉，有時候病中也能得到諸多的因緣，得到許多的關懷，你也不能說，有病絕對是苦。有很多的人，藉病養息，與病為友;或者在寂靜的地方贍養，與大自然共居，散步、看花，和青山綠水同在，反而因病得閒，讓身心獲至深層的放松與沉澱之後再出發，也未嘗不是因病得福。

俗話說，吃了飯食哪裡能不消災呢?病痛也不是完全不好，有的人希望生一點小病磨練自己，佛教大德常說，修道人帶三分病，才知道發道心。病，不也能幫助我們人生的增上和超越嗎?經典裡說，身體上有老、病、死、生的苦，心理上有貪瞋、愚癡的苦，只要你有佛法，就能透過磨練，從心不苦，做到身不苦。

更何況忙碌的人希望生一點小病，可以休息幾天;健康的人也希望有一些小病，來體會病中的意義。病可以讓我們認識人世間不可能十全十美，不可以指望長生不老。病的痛苦讓我們看到世間真實的一面，讓我們對世間不必貪戀、不必執著，所謂‘英雄只怕病來磨’、‘有病方知身是苦’，知道病苦就不會執著。人往往因為有病，就不會永久貪戀虛幻的榮華富貴，進而尋求生命的真實意義。不是有許多人因為大病一場而看破人生嗎!?對人生能有另外一番體悟，這也不是絕對不好的事情。

說到死亡，一般人認為死亡最苦，其實，死亡不但不苦，可以說，還是一種喜悅。因為年老衰殘的身體，等於破舊的房屋，必須拆了重建，才能住人;損壞的引擎，必須汰換更新，才能使用;又好比花草樹木，不修剪枯枝殘葉，沒有希望，沒有未來，那才是愚癡，等於春夏秋冬四季的循環，冬天過去了，還怕沒有春天的百花開放嗎?

生命不死 輪回循環不已

死亡，不是死了就沒有。就像花果成熟了，果實是那麼的甜美，那麼的豐收!這一期的果實收成了以後，種子又會再生長繁衍出下一期的收獲;人生也是一樣，老病死亡以後，色身雖然毀壞，但是我們的真如佛性不滅，正所謂生命不死。就等於燒火的木柴，一根木柴燒完了，再接著另一根木柴，一根根木柴彼此不同，就如生命一個階段、一個階段也不相同，但是生命的火苗一直延續焚燒，不會間斷。

又如念珠，一粒一粒的珠子，就好像一期一期的生命，彼此之間用業力的線，把前後期的生命體串連在一起，輪回、循環不已，不會說死了就消滅沒有，只是因為人有隔陰(我)之迷，隔了這一個身體，就是隔世了，就像隔了一道牆壁，你在那邊，我在這邊;換了身體以後，對於前世種種，今生就不復記憶了，但是善惡的業報，仍然存在，繼續在因緣裡面流轉。

死亡就等於移民到其他的地區，有錢的人可以移民到好的國家地區，沒有錢只有到比較苦難的地方生活;往生的去處亦然，它是基於善惡因果的業報，非常公平。所以生、老、病、死是很自然的現象，不必為它太多的罣礙。

過去的佛教常以‘生、老、病、死’來說明人生的過程，讓人感到死亡就是終點，未免太過消極，假如把它的次序調整，成為‘老、病、死、生’，雖然內容不變，卻增添了積極進取的意味：因為既然有‘生’，就有未來，就有希望，等於冬天過去了，春天就來了，又有什麼不好呢?好比生命的火焰一直燃燒，人生只要為善，有好因好緣，何必一定要說得那麼愁雲慘霧呢?

我們認為，佛陀的意思，是要我們認識生、老、病、死，從生、老、病、死中去長養善根，完成悟道、擴展生命、豐富的未來，所以我們要好好的結緣，好好的行善，讓我們來生獲得富樂。

修持對治苦迫 擴展生命

人生，有佛教信仰的人，都會知道是喜樂參半，假如懂得佛門的修持，會有很多方法對治我們的悲苦。例如，貪欲之苦，可以用不淨觀來對治;瞋恨之苦，可以用慈悲觀來對治;愚癡之苦，可以用因緣觀來對治等等。其他如：精進可以對治懈怠，尊重可以對治驕慢等等。因此八苦中的其它四苦──怨憎會苦、愛別離苦、求不得苦、五蘊熾盛苦，乃至世間無量諸苦，也不是完全不能超越。在信仰裡面，有這麼多好的方法，做為人生降伏諸苦魔怨的指南，讓我們得以不斷進步，難道不會感到人生那種美好的價值嗎?

人世間，因為怕苦，所以就被苦征服，若能無懼於苦難，在世間沒有感到困苦艱難，便能直面挑戰，超越苦難，成就諸事。如過去中華文化主張要能吃苦、要能忍耐、要能受委屈、要能經得起苦的淬煉，才能讓我們更具有堅強的力量，人生也才會成長，才會增上，前途才有光明。

我們也可以看到，社會上怕吃苦的人、懶惰的人、懈怠的人，會有成就嗎?唯有肯得面對苦難，克服困難，努力奮斗，才會成功。因此，佛陀講‘苦’，是鼓勵我們走向佛道，所謂‘難行能行，難忍能忍’，不畏懼苦難，那才是佛陀對人間的開示。

總說，‘人生是苦’，這句話是不會錯的，但苦是有積極向上、成長的意義，不必把它說得那麼消極，不堪忍受，佛弟子本該以學習苦行作為修行悟道的橋梁。當然，苦行也不是修行必經的過程，但是能夠吃苦的人生，必定前途會有作為、有成就。所以，人生對苦，應該要有一個重新的認識，它是我們的增上緣，不是我們的仇敵。假如能自我訓練，以苦為樂、以苦為有、以苦自得，那也是人生最大的享受。