净宗修行路上的八种歧途（1）

达照法师

佛法是让我们在修行道路上解除烦恼、痛苦，了脱生死轮回，最终往生极乐世界，圆成佛道。但是我们也看到身边很多念佛修行人，并没有如期达到自己想要的修行目的。原因在哪里呢？那是因为对修行的这条道路认识不够清楚。反过来说，我们大家都说：我要信佛、我要发愿、我要修行、我要用功、要打坐。但实际上呢？在修行的过程中还会出现很多错误，这些错误如果不能及时认清，你带着错误去修行，效果就会很差。所以，我今天想特别提出来，净宗修证路上的八种歧途。

在大乘佛法中，净土宗被称为最方便、最圆满、最彻底、最究竟、最简易的法门。只要大家能够相信有极乐世界、念阿弥陀佛，就能往生、就能了生死、就能直接成佛。所以我们总觉得净土宗太简单了，很容易修。这样对净土宗的教理就不太去问去闻。所以很多人学习了净土宗以后，只知道我有一卷 《阿弥陀经》，念一句阿弥陀佛就够了。但实际上呢，净土三资粮中，很详细地告诉我们，要想得到往生极乐世界，你必须要具足三资粮。

我们以什么样的心态去念读《无量寿经》，念阿弥陀佛？这个很关键。如果你发心不对，在修行路上有很多错误的观念，那么，你修净土宗就不会有太大的受用。也就是说：你很可能要等到临终的时候，靠道友来助念才有可能往生。

这样往生的希望就不太大了，为什么不太大？因为你不知道哪天死，也不知道死在哪里？现在交通工具很方便，出车祸的人也很多。还有很多天灾人祸，这是不可预料的。所以说人生一定会有死，死亡绝对没有定期。我们的生命几十年，就象银行的活期存折一样，随时可以把它拿出来支付掉。我们生命不是定期的，你不可能说你一定要活八十岁、六十岁、或者一百岁，不可能。年轻人也有可能明天就死掉，所以说死亡是没有定期的。

在死亡没有定期的情况下，大家要很现实的来体会生命：如果我现在就死亡，我能不能坚强的面对？有没有这种智慧，很洒脱地去面对死亡？甚至在死亡以后，我有没有把握我的来生？这个是我们学佛人的一个大问题。所以，在心态上，如果没有足够的、正确的力度，我们修行起来就很麻烦。在修行过程中，总是会进进退退。

净宗修行路上的八种歧途之一

这八种歧途，第一种是什么？第一种是信不至诚，多求人天福报。

一个修净土宗想此生得到受用的人，特别重要是这一点。整个学佛过程中，在皈依以后，你能不能更上一个台阶，就看你对世俗的五欲六尘、世间生死、烦恼痛苦有没有看透的智慧力。如果你把这个世界的轮回痛苦看透了、看清楚了，在修行路上就不会只求人天福报。

我发现很多居士在信佛、念佛的过程中，出现一些麻烦、小烦恼，心里就开始失望。然后就东求西求，甚至还要去求神问卦。佛法本来生命中至高无上的三宝，这种对阿弥陀佛至诚恳切的信愿，在你遇到一些小麻烦的时候就变得一文不值，有没有？

所谓至诚是什么？就是无论是遇到什么样的境界，不管是顺境还是逆境，你的心知道: 我此生只求阿弥陀佛加持，观世音菩萨、 西方三圣加持，加持我顺利过去。绝对不去求这些外道、求神问卦，也不只求生活过得好一点。

有些人信佛就是为了改善生活，这个没错，但你没有至诚恳切地皈信阿弥陀佛，而是只信现实的生活，信禅定的快乐，信人天的福报，这样就与净土就不太相应，对于净土宗真正深刻的道理，你会得不到很好的受用。

用一个简单的例子，佛经里讲：过去皇帝举行无遮大会，把整个国库里所有的财物都拿出来，让国内百姓都可以自由地去拿一件。就像开布施大会，这叫无遮大会。那小孩子呢？看到了苹果、糖果、玩具，这些好吃的、好玩的，拿来就跑掉了。其中有个摩尼宝珠，只要拿到就什么都会有，很多人不知道拿这个。因为它放在那里不起眼。所有有智慧的、有眼光的人才会拿起这个摩尼宝珠。

这个摩尼宝珠就是我们要求往生西方极乐世界的至诚恳切的心啊！我们常常把至诚恳切的心抛到一边，然后开始相信钞票、相信人情，相信世间这一切的轮回福报。就象那个小孩子，虽然拿到苹果也能吃，但是他所得到的实在太少了。如果我们以至诚恳切的心相信阿弥陀佛呢，生活的一切自然就会在阿弥陀佛的加持下得到顺利解决。

所以净土修行首先需要确立的一个信。 弥陀要解里面提到有六信：信自，信他，信因，信果，信事，信理。第一个是信自： 就是相信自己，相信今生能听到阿弥陀佛净土法门，完全是由于阿弥陀佛的愿力加持所致，并不是我自己偶然碰到。因为阿弥陀佛有这个大愿，他的光明要普照十方一切众生。众生机缘成熟，就要让他听闻到净土法门。因为阿弥陀佛有这个愿，我们今生才有机会听到阿弥陀佛、可以念佛往生，可以了脱生死。也就是说，我们听到净土法门，就已经进入了弥陀愿海，能感受到吗？这个愿海就是极乐世界的无量光明啊！所以当我们的身心融入了弥陀愿海，就已经得救了。

大家已经是得救的人，可好像感觉还没有得救，因为业障习气还很严重。所以在“信自”上面，生起至诚恳切的心，确信已经得救了。然后以得救的心态继续用功。这是信的第一个要点。在六信当中的第一个信中，如果我们能非常真诚、推心置腹地把整个生命，一切的价值筹码全部放在这个上面，生起至诚恳切的信，我们就不会被世俗的人天福报所掩盖，就不会得少为足。

佛法的加持可能会令家庭很顺利、这生过得很舒服。但是不能保证你来生的幸福，会不会再来信佛，因为你是在轮回当中。轮回有个很重要的特点，就是不确定。我们的心情是轮回的，你看凡夫的心态是不是确定的，你说我现在心态很好，但是让你念一个小时的佛号，你就会发现自己妄想很多。你今天看这个人很讨厌，但是明天你升起慈悲心的时候，就觉得这个人还满不错。为什么 呢？不是这个世界不确定，是我们自己不确定。你也不确定，他也不确定，所以呢？这个世界大家都不确定，所以形成了这个世界的混乱、动荡不安，这是佛教讲的轮回。轮回就是这样子。

所以第一，你不能生起至诚恳切，你出轮回就没有机会了，这是修净土修行路上的第一个歧途。

净宗修行路上的八种歧途之二

第二个呢？信不真切，嘴里说：“唯心净土、自性弥陀，所以无所求”。

这部分人是在学习佛法的道理上稍微有一点进步，学习了一些禅宗、华严宗、其他宗派的道理，知道佛经里面经常提到的唯心净土、自性弥陀，阿弥陀佛就是我们自性的光明，西方极乐世界就是我们真心的体现。 所以你想往生西方极乐世界，就是在我们的真心里面往生。这个道理是很深的，有些人，他还是业障深重的凡夫，在现实中有很多习气毛病、还没有解脱的人，他对种种妄想颠倒还没有足够的认识，（阿弥陀佛的愿力就是要接引这些凡夫众生带业往生，这是跟其他的所有的佛都不一样的特点）。他一听到一切法都是唯心所造、要讲究明心见性、讲究无相无功用性、洒脱自在，这样一他反而不求往生西方极乐世界，这个叫信不真切。

甚至有些人说：西方极乐世界是阿弥陀佛的方便教化，是方便之说、权巧之说。言下之意呢，就好像没有极乐世界，是阿弥陀佛和释迦牟尼佛拿西方极乐世界这样一个说法让大家先念念佛，让心静下来。这个观念是极端错误的！我们要知道啊，西方极乐世界是完全如实显现的一个世界，就象现在大家坐在这里，彼此感受到你我他的感觉一样。

只是说去极乐世界去有一定的标准，就像我们入个佛学院或者学习班，要经过考试，及格了才能进来，要往生极乐世界也要及格才能去。这个需要信愿行，你要过关， 这么一个诸上善人聚会一处的地方，这么一个清净的国土，我们是可以往生去的，是很真实的、看得见摸得着的。极乐世界就是从是西方过十万亿国土，有世界名曰极乐，这样的一个很真切的世界。

有些人学习一些教理，知道一切缘起的法，一切有相皆是虚妄；一切相是缘起，缘起本身是空无所有。因此真正证得空性的人是无所求的，往生到极乐世界也是无所求的。然后在还没有了生死的时候就认为：极乐世界是唯心所造，所以我不求往生。这样的人我遇到过两个，是在我刚出家不久，有一个出家人，他学了一些禅宗的道理，好像很洒脱，说话做事情都很放得开，他就说， 禅宗的祖师大德有这么一句话：“在禅堂里面念一句阿弥陀佛，要挑水洗三天，把这个地方刷掉”。其实这是大德祖师接引学人特别的教导。他又说：“佛之一字吾不喜闻” 。这也是祖师大德开导人不要执着。然后我遇到那个师父也这样说：“佛之一字吾不喜闻”。好了，他到临死的时候非常痛苦，生病几个月，躺在那里哭爹喊娘。问他：“佛之一字你不喜闻，你现在还喜不喜欢闻”？ 他还执着我不闻我不求，到最后死得很惨。 这是一个很好的警告：我们大家不要夸海口，功夫不到的时候，还是要老老实实。你明白了这个理，就认为在修净土的路上无所求了，那你就出问题了。这是第二个容易出问题的。

在信上，至诚恳切包括两方面：一方面是在理上要通过去；另一方面在事相上要按照以信愿行三资粮的标准规范地去修行，这样才能得到足够的利益。

净宗修行路上的八种歧途之三

第三个呢？愿不深广，徒言惭愧自卑。

这样的人也非常多，问他：你相信不相信有极乐世界？有没有阿弥陀佛？说：相信。那你有没有发愿去成佛啊？他说：“不敢不敢，很惭愧，阿弥陀佛！我只求往生好了”。有没有见到这样的人啊？这是个错误的信号。如果一个净土行人，你没有发起菩提心，（所谓菩提心－－就是深广的大愿， 深就是我要成佛，我往生西方极乐世界，目的就是要成佛，不为别的。要有承担的心，这叫深度。广呢？就是要度一切众生，我一定要普度九法界众生都成佛，这叫广。）他的愿不深也不广的时候，障碍就来了，这是很多人的问题，你没有承担的精神啊！

在三皈依时，要发四宏誓愿：众生无边誓愿度，烦恼无尽誓愿断。师父告诉你，你现在心里要想：你要度一切众生。我们大家就想：哎呀，我哪有这个能力啊！错掉了，他是让你发愿，愿是一种希望，并不是说你现在有这个能力啊！你现在没有能力，你总可以这样去想吧。这个愿让我们在心里生起一种非常稀有的愿望，这种愿望可以成为我们修行很好的保护动力。因为你有了这个崇高的志愿，在很多境界现前时，就知道我的目的在哪里。

如果你的愿不深也不广，修行起来心量就很弱，很弱是什么？你看这几个字：给自己暗示－－惭愧。常常觉得自己做得很不好，更要命是自卑，觉得我不可能成佛度众生。你就局限了自己的心态。佛法告诉我们：每个人的真心就是佛啊！你的心，我的心，他的心跟佛心是无二无别，只要你当了能够完全承担下来，一切无明妄想就可以当下了断。就像天上乌云密布，但乌云拨开了，马上就能见到太阳。乌云有时候是半天或者一天，有时候绵绵细雨要几十天才能看到太阳。原因在哪里啊？力度不够！

所以我们千万不要给自己的心封闭，封闭了也就是暗示自己：我可以做得简单一点。特别是提到净土宗的方便这一点啊，因为可以带业往生，你平时没有修行不要紧， 你平时没有功德不要紧，你平时做的坏事太多不要紧，只要你当下能转过来信阿弥陀佛，一心念佛就能往生。所以我们就想： 哦，好了，那我们就做个坏人，到时候能带业往生，下品下生，也比娑婆世界要好多了，这种心态是要不得的。

要知道，如果以这种心态去念佛，恐怕你临终连带业往生的机会都没有。古人说：取法其上,得其中也;取法其中, 得其下也。希望那么高，其实得到的很低啊。如果你希望往生极乐世界要成佛，那你有可能是中品、上品往生；如果只是希望到极乐世界下品往生，你就不可能往生。明白这个道理吗？

严重的是什么呢？我们很容易原谅自己：嗯，我是业障深重的凡夫，我就是这个德性，我几十年来改不过来，我不象你们善根深厚，我善根浅薄。这些都不是理由也不是借口。

不管你说你能不能听懂佛法，你只要能够生起来深广的大愿，你自然就知道自己的责任在哪里。你看历史上有很多象慧能大师，一字不识成为祖师的。净土宗也有很多大德坐脱立亡的，并没有多少知识学问啊！原因在哪里？他的信心至诚恳切、愿力深广。

惭愧是什么？就是自己平时做的不好， 感觉有点后悔，我不该，这叫惭愧。如果你这种自卑和惭愧影响到你了，就不可以了。 更严重是你把它挂在嘴里，暗示自己：我是一个不行的人，是没有能力的人，这样子你就永远进步不了。

在净土宗念佛也是这样，今天回去你就试试看，每天念佛一小时下来有没有受用？有没有身心轻安的感觉？有没有念佛妄想很少啊？甚至妄想来也不会影响你啊？假如你都没有的话，你要检讨自己了：是否是先把自己局限住了，有些人在用功过程中老是给自己暗示：我这个妄想很多，随便念吧，念几句算几句，那你这一座肯定坐得不好。

所以你要想念佛得受用，就一定要生起往生西方极乐世界、成佛度无边的众生的愿。整部《无量寿经》的核心就是八个字： 发菩提心，一向专念。发菩提心，上求佛道，下化众生。这就是真正的发菩提心。

愿不深广的人很容易使自己变得自卑。诸位在念这句阿弥陀佛的时候，一定要想到：这并不是一件没有文化的人、老太婆做的事情，而是你要成佛的资粮。你要懂得这个道理。

人家说：哎呀！念佛很容易哦，三岁小孩子也会念。好像很容易，实际上不容易， 这是第三个歧途。

Dignity without wisdom can be easily corrupted by pride. Generosity without wisdom can be corrupted by self-flattery. Without wisdom, you cannot be a perfect person — meaning that you cannot be free from complicated mind. Without this freedom, your good qualities always risk being corrupted.

-- Kyabgön Phakchok Rinpoche

Approaching Vajrayana – Part Four: A Tale of Two Sciences

By Jakob Leschly

This final instalment in our four-part series “Approaching Vajrayana”* addresses an issue common to all of Buddhism: how its science is perceived, and how it stands apart from our familiar modern science. This comment is not so much about which science is more valid, but more about appreciating their differences. Finally, a comment on the practical situation of studying and practicing Buddhism in modernity.

THE PREMISE OF THE BUDDHA'S TEACHINGS

Nowadays Buddhism is approached outside of its traditional cultures, and we might want to appreciate how the great science of enlightenment stands apart from the modern science most of us have grown up with. Very briefly, we can say that Buddhism and what we loosely call modern science share a common epistemic premise of empiricism. But in the case of Buddhism, this empiricism is based on the subjective rather than the objective dimension. As a result, these two sciences end up with very different ontological views. Suffice it to say that the objectivist thrust of modern science results in information and data, while the subjectivist thrust of Buddhist science, Dharma, results in wisdom. This is not really about better or worse, good or bad. The author of this article would rather fly in an airplane constructed by modern scientists and engineers than by Tibetan lamas and yogis, yet for the important issues of life, he chooses to consult the latter.

The Buddha’s objective was to remove suffering, and his teaching has continued to successfully serve as a remedy for the cause of suffering — confusion. In that the Buddha’s teaching addresses the nature of consciousness systematically, logically, and rationally, there is no reason why the modern, analytically trained person should not appreciate what the Buddha taught.

A TALE OF TWO SCIENCES

And yet . . . the domain of what the Buddha taught, the concept of enlightenment, the path, and the subjective experiences of eliminating confusion are entirely unknown to modern science, and as a result, to the average modern person. Modern science has no unanimous or unequivocal understanding or explanation of consciousness and the nature of subjectivity. It is what the Australian cognitive scientist David Chalmers has termed “the hard problem of consciousness” (Chalmers 1995). As such, there is little common basis for the modern scientist to understand the science of Buddhism, and as a result, the wider community of educated modern people, brought up exclusively with the ideas of modern science, have few qualifications for gaining a logical appreciation of Buddhist insight. Unfortunately, this also applies for a large number of the cultures where Buddhism once thrived as a science, but where it is now, due to the influence of modern physicalist science, classified as religion and perceived as based on blind faith.

Although the rationality of Buddhism is not unknown to the modern educated person, it is still assumed that Buddhism is essentially a religion, not a science. While religions traditionally represent values and compassionate action, and in principle are deserving of the highest regard, the problem with directly linking Buddhism with religions is that, as venerable and important as religions might be, they are also seen to operate with blind faith and superstitions. Most modern educated people have little time for religions, and see them as invalidated by science. A Harvard professor puts it quite bluntly: “The findings of science entail that the belief systems of all the world’s traditional religions and cultures — their theories of the origins of life, humans, and societies — are factually mistaken” and “. . . the worldview that guides the moral and spiritual values of an educated person today is the worldview given to us by science” (Pinker 2013).

One could wish that modern persons approaching the study and practice of Buddhism would appreciate not just the humanity and goodness of Buddhism, but also the epistemic validity of its science. While Buddhism operates with empiricism, the findings of direct perception, it does not merely operate with the third-person perspective of observing what is thought of as objective phenomena. Buddhist insight in particular is founded on introspection, engaging an awareness of what is experienced by the first-person subjectivity, effectively cultivating the conditions for a wiser and greater individual consciousness, with greater epistemic capacity. Modern science has a very different project, which is about data. While on one hand the Merriam-Webster Dictionary defines wisdom as “accumulated philosophic or scientific learning,” wisdom on the other hand as “being wise” generally exists as a rather vague notion.** The Buddhist science of wisdom could well be a non-starter in modernity, but again, this is not entirely the case either.

THE MEETING OF ANCIENTS AND FREETHINKERS

Despite the increasingly dominating materialist views of modern science, there are groups and cultures that continue to value and pursue the theory and practice of Buddhism. These include on the one hand pockets of survivors of the ancient Buddhist civilisations who study, practice, and uphold genuine spiritual lineages, and on the other hand modern freethinkers who, despite their upbringing in modernity, have sufficient education and resources to think out of the box. The latter are not necessarily Buddhist, but are exploring the domain of subjectivity studies.

As for the first groups, these include sages from the old Buddhist countries, as well as monastics and laypeople, who train their minds on the path of enlightenment. These persons might not master the language and vocabulary of the modern analytical traditions, or be able to engage the modern worldview, but they embody a universal quality of insight and its accompanying manifestations of compassion, wisdom, and strength that are naturally attractive. They embody and exhibit the brilliance and warmth that celebrate the highest human potential. These persons inspire others with their qualities, and are often beacons that provide vision and guidance.

The educated freethinkers initially comprised individual seekers and philosophers in the 18th, 19th, and 20th centuries, including the recent spiritual trend that was native to the various countercultures of the 1960s and ’70s. In the last decades, numerous modern academics and neuroscientists have engaged in dialogue about the nature of human consciousness with Buddhist scholars and practitioners, including His Holiness the Dalai Lama. These dialogues have extended into provocative discussions between Tibetan and modern experts in fields such as quantum physics, green politics, human rights, ethics, philosophy, and so on, a direct outcome of which has been the Mind & Life Institute with its 30 years of annual symposia. Their mission statement includes “. . . fostering interdisciplinary dialogue between Western science, philosophy, humanities, and contemplative traditions, supporting the integration of first-person inquiry through meditation and other contemplative practices into traditional scientific methodology.” So, in a few such cases, the earlier perceptions of Buddhism as entirely faith-based are changing.

THE SKILFUL MEANS OF LANGUAGE

The actual transmission of the lineages of study and practice are still taking place in the traditional cultures of Buddhism. Also in Western countries, or countries subscribing to the discourse of modernity, there are well-organised centers which facilitate Buddhist study and practice. In the Tibetan Buddhist tradition, there are even non-Tibetan students who have mastered the considerable rigor of Tibetan academic training and achieved the Geshe degree, graduating from recognised institutions in India. Countless persons practice Buddhist meditation, with and without guidance from authentic lineage masters. Training in mindfulness and compassion is now mainstream, even though some of the popular modalities avoid mentioning the Buddhist origins. The religious stigma still hangs over Buddhism.

There are still many traditional teachers of Buddhism who dispense with engaging the culture and language of modernity and opt to just give essential instructions, almost as they would to traditional laypeople. Yet, there are masters like Chögyam Trungpa Rinpoche (1939–87), an accomplished teacher from the Tibetan tradition of Vajrayana, who embraced the modern world wholeheartedly. Possessing the skillful means of mastering both paradigms, he taught as an educated insider of modernity. And increasingly, Buddhist masters attempt to embrace the modern condition, with a growing knowledge of its language.

The essence of the Buddhist wisdom in the past spread throughout the societies of Asia. Although originally communicated to Indian students, the essence of Buddhism was gradually communicated within the native parameters of the cultures of Sri Lanka, Thailand, China, Japan, and Tibet. Similarly, the essence of the Dharma is now being communicated in ways that will eventually enable practitioners of modernity to attain realisation and to manifest compassionate action. As much as modernity presently is new to the notion of a systematic, logical, and structured science of wisdom, there is dialogue. As long as intact lineages of transmission and realisation remain, this science of Dharma with its vast scope will still be with us, and available.

The root of all phenomena is your mind. If unexamined, it rushes after experiences, ingenious in the games of deception. If you look right into it, it is free of any ground or origin. In essence it is free of any coming, staying or going.

-- Jamyang Khyentse Chokyi Lodro

如何把唯识学跟念佛法门结合

净界法师

我们怎么把唯识学跟念佛法门结合？

其实唯识学跟净土宗关系是很密切的。净土宗它强调好乐净土、皈依弥陀， 这两块也是思想，其实净土宗在所有宗派里面，它最有关系的就是唯识跟天台这两块，它也重视思想，何以见得？看蕅益大师的《弥陀要解》就知道，蕅益大师在前言，第一句话讲到，往生与否，在信愿之有无；品位高下，在持名之浅深。就是你今天会不会往生，完全是你的思想，你的心理素质，至于你往生以后，你的品位是上品、中品、下品，那就是你的业力了， 你修了多少福报？你的善业力有多少？

所以净土宗它是强调随念往生，它不是随业啊！所以也就是说你今生是不是往生，跟你对净土的好乐、对名号的皈依这种思想建立起来没有？

所以唯识学是重思想，重第六意识的思考，净土宗也重视思想，净土宗的修学重思想而轻业力，当然你不能造重大的业力，因为你造了重大的业力，临终你很难受的，你业障现前的时候，你很难保持正念。所以净土宗对待业力是誓断一切恶，但是对于修善度众生这一块，不是非常强调，随缘就可以了，但是对断恶它也是很强调的。所以我们如果学了唯识以后，你善用第六意识对净土宗是有很大帮助的。

那怎么样把唯识的这个第六意识的思考模式把它运用到净土宗呢？

就是我们今天谈的主题，第一个，我们可以归纳成一种信仰式的念佛。从唯识的角度，思想的改造，第一个就是改造你的信仰，你信仰不改变，你的思考模式是不会改变的。我们以前有一个很严重的错误的思想，就是贪念娑婆，不乐净土，这是一个错误的信仰。我们对于娑婆世界太过于贪恋，因为我们没有一个人看到娑婆世界的真相；不乐净土，虽然十方诸佛创造很多美好的世界等我们去，但是我们谁也不想去。所以这两种信仰你不改变，你净土法门就没办法走下去了。

所以唯识学它就是名言，你要建立一套新的名言分别。我们以前的思想，是活在自己的妄想，就是我们的心跟外境接触的时候，我们可能小时候，曾经有一些什么生活经验，有遇到某种人，碰到什么事情，那么我们的心取到一个影像， 这个影像可能给你极度的快乐，也可能给你极度的痛苦，总之给你一个终身难忘的感受，然后你这个影像，就把它牢牢的给catch，抓住不放，就是心有所住，那么这个影像就影响你的信仰。

所以我们一般人很少很平静的去看外在的世界，很少。也就是说你从小到大， 可能是你前生累积很多的影像，这个影像会给你一些概念的，所以我们就是心随妄转，我们宁可相信我们心中的影像，这种片段的不全面的影像，给我们很大的误导。

比方说娑婆世界，诸位认为娑婆世界是如此美好吗？当然它也有美好的一面， 但是总相来说，它痛苦多于快乐，这是事实！只是我们今天在付出痛苦的时候，我们心中总是存着，哦，这个痛苦可以给我们幸福的生活，所以我们痛苦，我们愿意去忍受。你从小读书，长大以后工作，其实我们付出很多身心的痛苦、辛劳，“诸欲求时苦”，追求的时候辛劳；“得时多怖畏”，得到的时候，你心中也是战战兢兢，你很怕失掉，如果真的失掉了，你就又“失时怀忧恼”，所以“一切无乐时”。

所以娑婆世界它所有的快乐，都来自于一种不安稳，娑婆世界没有一个人有安全感的，说实在的。因为你知道这个快乐是不坚固的，就算你今生不会失掉，你死亡到来的时候，你要全部的破坏。所以我们生生世世的轮回，我们今生在这里投胎，好不容易把环境适应了，结果死掉以后，业力把你飘到非洲去了，甚至于你造了罪业，业力把你带到蚂蚁的果报去了。

所以我们在娑婆世界的轮回，我们永远在适应环境。好不容易做一个蚂蚁我也习惯了，你死掉了，来生变成一只狗。就是说生死疲劳，你只要不离开轮回，你人生永远没有安全感。娑婆世界没有安全感这回事，因为它是一个无常动荡的环境， 因为你大环境是动荡的，你就不可能安静下来，这就是佛陀要我们离开轮回的原因，因为你太没有安全感了。

所以我们以前对娑婆世界的好乐是错误的理解，我们看到的娑婆世界的片段， 可能你看到的娑婆世界某一种美好的东西，所以你喜欢了娑婆世界，你愿意继续轮回。但是我必须提醒大家，你看到的美好的人事，只是一小片段而已，你没有看到娑婆世界的全貌，所以你做出了错误的选择。

佛陀出世以后，当然第一个讲到苦谛，它的第一个就是无常。娑婆世界对我们的伤害来自于佛陀说的欺诳性，它老是欺骗我们。你看魔术师，佛陀经常用如梦幻泡影，这魔术师一下子变成一个兔子， 兔子变久了也就习惯了，欸，这个兔子没了，现在变成一只猫……所以它就是一种变化的一种情况。所以我们第一个，改造我们的一种贪恋娑婆的信仰，你必须告诉你自己，娑婆世界不是一个很好的安住处，那么这是第一个厌离娑婆。

第二个欣求极乐，我们离开了娑婆世界，应该去哪里呢？所以我们就必须对净土有所了解。其实我们以前不好乐诸佛的净土，主要是因为我们不了解净土，因为我们谁也没有去过净土，所以你这个就必须要学习了。你必须从经典里面，透过佛陀的开导，从他所设立的这种文字相去学习。

It is very easy to criticise others for their shortcomings since we can clearly see where and how they are going wrong. However, it is a thousand times more difficult to see our own shortcomings. There could be many reasons why, but one obvious reason may be our refusal to acknowledge that we too are not perfect in many ways. Our own faults are always hard to see, and even when we do notice them, we may not be able to overcome them right away since, as they say, “old habits die hard.” The only way to overcome our faults so as not to keep making the same mistakes is to cultivate determination and make the right effort.

-- Zurmang Gharwang Rinpoche

Approaching Vajrayana - Part Three: Path Tantra

By Jakob Leschly

Having previously established the context of Vajrayana in relation to the general Buddhist teachings and Buddha nature as the premise of its path,* this third instalment in our four-part series looks further at the logic of Vajrayana view and practice.

EMPOWERMENT

With a foundation of renunciation, compassion, and devotion, the qualified Vajrayana student is given four empowerments to take possession of an innate heritage of abiding purity, and is thus anointed as heir to the kingdom of enlightenment. In ancient times, this involved the guru actually performing an elaborate enthronement ceremony for the student, but regardless whether they are given with such formality or not, receiving these four empowerments is a defining moment for the practitioner as it marks the entrance into Vajrayana. From then on, he or she commits to the samaya discipline of upholding and integrating this sacred vision through the practice of sadhana — the methods to accomplish the Vajrayana path.

PROXIMITY TO THE GOAL

It is essential to recognise that the objective of the Mantra Vajrayana path is consistent with the objective of the gradual Sutra path, namely the removal of obscurations and the realisation of wisdom. Yet, through the foundations of purification, accumulation, and mingling with the teacher’s wisdom, the Vajrayana yogi has a greater proximity to enlightenment in terms of confidence in their subjective experience. The great 19th century scholar Yönten Gyamtso writes:

“The object of valid cognition of the view in both Sutra and Mantra is established as freedom from conceptual constructions, and as such there is no difference. However, in regards to the manner of the subject that sees this, there is a difference: it is through the subject that the view necessarily is engaged, and hence such a difference is enormous.” (Yönten Gyamtso 1987, 78)

The Vajrayana student has been processed with the establishment of the foundational practices and has acquired insight into the view of the bodhisattvas, namely equanimity of meditation united with the post-meditation knowledge that sees relative appearances as inseparable from the space of reality. Transformation of the subject also provides a very different view on the two truths, known therefore as the superior two truths, which is basic to the Vajrayana practice of pure perception, or sacred outlook. This valid cognition of purity lies at the core of the practices of the four empowerments, and is particularly the focus of the first empowerment with its development stage practice of visualization, mantra recitation, and samadhi.

PURITY AND EQUANIMITY: THE SUPERIOR TWO TRUTHS

The superior two truths consist of understanding absolute truth as the equanimity of freedom from conceptual constructs and relative truth as the purity of perceptions — such that all apparent phenomena are seen in terms of wisdom, as a mandala of infinite purity.

This proposition is not unique to Vajrayana. In the Prajnaparamita sutras, we find in the Vimalakirti Nirdesha Sutra the Buddha teaching Shariputra about the innate purity of the world. While Shariputra sees the world as a place of suffering, the Buddha points out that this is his own perception:

“Sariputra, it is through the transgressions of sentient beings that they do not see the purity of the Tathagata’s (i. e., my) buddha land. This is not the Tathagata’s fault! Sariputra, this land of mine is pure, but you do not see it.” (McRae 2004, 78)

The Vajrayana view of pure perception is integrated in meditation through the development stage practice of visualising deity and mandala. As the late Tulku Urgyen Rinpoche (1920–96) points out, and consistent with the above quotation, this is not imagination but assessing things as they are intrinsically:

“Development stage is not like imagining a piece of wood to be gold. No matter how long you imagine that wood is gold, it never truly becomes gold. Rather, it's like regarding gold as gold: acknowledging or seeing things as they actually are.” (Tulku Urgyen Rinpoche 1999, 71)

In his Overview, Jamgön Mipam Rinpoche (1846–1912) writes on pure perception of appearances:

“. . . appearances are established in the mode of reality as the mandala of the exalted body and wisdom because the Sublime Ones free from distorting pollutants see [appearances] as pure; like someone with unimpaired vision seeing a conch as white.” (Duckworth 2008, 128)

The Vajrayana yogi might not be a realised or sublime person, yet having been processed through the foundation practices described earlier, he or she trains in recognising reality as it is, free from obscurations — just as someone who has jaundice recognises that despite their own impure perception of seeing a conch as yellow, it is, in fact, white. Realisation of this view is effectively accomplished through the practices of the four empowerments.

PURIFICATION, PERFECTION AND MATURATION

The methods of the four empowerments purify increasingly subtle habitual perceptions of samsara and unveil the spontaneously present perfection of nirvana, with each empowerment maturing the qualities prerequisite for the practices of the next empowerment. For example, the development stage meditation of the first empowerment of visualising the world as a mandala purifies impure projections, establishes the spontaneously perfect unity of appearance and emptiness, and matures the yogi for the second empowerment, the completion stage meditation that in turn purifies the physical body as a mandala. Explaining purification, perfection, and maturation as they pertain to the first empowerment, the great sage Dza Patrul Rinpoche (1808–87) writes:

“Since it parallels the features of samsara, existence is purified and refined away. Since it parallels the way nirvana is, the result is perfected in the ground. And finally, both of these mature one for the completion stage.” (Jigme Lingpa et al. 2008, 29)

The path of the four empowerments purifies the habitual patterns related to our ordinary perceptions, unveiling the innate purity of all phenomena as wisdom display. The pinnacle practices of the four empowerments are the practices known as Mahamudra and Mahasandhi, which take innate wisdom itself as the path.

SAMAYA

It is said that the life force of the Vajrayana empowerment is keeping the sacred discipline of samaya. As with any of the Buddhist vehicles, discipline is the lifestyle reflecting the view. Vajrayana samaya discipline reflects the Vajrayana view but is also founded on the pratimoksha vows of monastic discipline, as well as the bodhisattva discipline. The practice of uniting these three levels of vows is intrinsic to Tibetan Buddhism. Thus, you could be a monk, upholding the Vinaya, bodhisattva, and Vajrayana disciplines all united without conflict. Such a person would be known as a Three-fold Vajra Holder. One supreme example is the late Kyabje Trülshik Rinpoche (1923–2011), a teacher of His Holiness the Dalai Lama, who in addition to being a great Vajrayana and Mahasandhi master was also a principal holder of the Vinaya lineage and regarded as a great bodhisattva.

While the Vajrayana discipline is not easily maintained, it can be repaired. The great Indian master Atisha Dīpamkara (980–1054) once commented that while his pratimoksha precepts were intact, his bodhisattva vows occasionally needed repairing. However, he claimed, his infringements of the Vajrayana samayas would fall like rain! Hence the practitioner of sadhana makes sure to continually purify and amend the samaya vows.

FRUITION

Through the Vajrayana path, the temporary delusion of samsara can be swiftly brought to an end, the qualities of enlightenment become fully manifest, and the spontaneous benefitting of others consequently bursts forth pervasively and constantly. Vajrayana is often referred to as the swift path to enlightenment, and the tantric scriptures speak of enlightenment within sixteen, seven, or three lifetimes, or even just one. This is due to the degree to which the practitioner has a clear experience of wisdom, as discussed above in terms of greater proximity, and also through skillfully integrating relative truth as inseparable from the wisdom of ultimate reality.

In the lineages of Indo-Tibetan Vajrayana there are countless persons who have displayed the attainment of enlightenment, benefitting others and their societies at large and providing guidance both in securing temporal happiness and on the path to complete liberation. These lineages reach us today, and the teachings on Vajrayana view and practice remain intact.

When I was born, I was born alone. When I die, I will leave alone for certain. Knowing this, I take delight, between these two stages, in places of solitude, where I wander, alone. Seeking out the path of liberation.

-- Khenpo Tsultrim Rinpoche

如何做到无欲无求

净慧长老

1、从世间法来说 要做到无欲

在世间法上，所谓的无欲，起码要做到三点：第一点，对于名闻利养要看得破，放得下；第二点，在五欲的烦恼中，要把握得住，要站立得稳当；第三点，在眷属上也要能摆得开。作为在家学佛的人，所说的无欲，就要慢慢地从这三个方面下手，从这三个方面看破、放下。

关于第一点，我们每一个人都生活在一定的环境当中，都有不同程度的名闻和利养摆在面前，怎么去面对它，是斤斤计较，还是得失随缘？这件事说起来容易，做起来很难。因为名闻利养和每一个人的切身利益，有着千丝万缕的联系，有着实际的利害关系。怎么去突破它？最主要的就是要安于本分，守本分，本分之外的不去钻营强求。

能够安于本分，内心的烦恼就会慢慢地淡化。一切的烦恼都是从不守本分的追求中产生。所以，如何对待名闻利养，就以“守本分”三个字来解决。关于财、色、名、食、睡的五欲，和名闻利养有联系，又有区别，是一件事，也是两件事。所说的五欲完全是一种过度的，过量的追求，完全是一种不守本分，不安本分的要求。所以，就要有一种洁身自好的思想，就要以持戒的要求，道德的要求来突破，跳出对五欲的追求。

关于对家庭眷属，这是作为在家人，甚至出家人也是难舍难割的大事情。有些出了家的人，对家庭的父母兄弟，有的中年出家的人家里还有子女，虽然出了家，对这些眷属还是割舍不掉。不但在思想上牵牵挂挂，就是在实际生活中，也有分心的地方。既然出了家，所谓：割爱辞亲，走入空门，就要以另外一种方式来回报六亲眷属的恩德，以修出世法，以解脱生死来回报六亲眷属。

出了家的人，如果说还想用财力来回报六亲眷属，那种牵挂就太厉害了，那就跟不出家的人没有什么区别。所以，出家人如何对待自己的六亲眷属，就要以求解脱，了生死，从根本上来回报。所谓：了生脱死，作人子弟的这一笔恩惠才能够真正得到圆满的回报。

作为在家居士来说，如何对待六亲眷属，这是做人的本分职责和义务所在。在尽到自己的职责和义务的前提下，从感情上要淡化一点。从责任上要强化，从感情要淡化，这才能够提得起、放得下。如果在情感上过分的难分难舍，那本身就是修行的一种障碍。回过头来说，在家居士对六亲眷属完全不能尽到责任和义务，那也是不对的。在尽职尽责中，又要淡化感情，这个不容易，要用智慧来处理这些问题。从无欲的方面来说，最起码要处理好以上三个方面的问题，突破以上三个方面对修道的障碍，对自己成就道业的障碍。

我们在佛堂里参加禅修的，老年人占多数。对于老年人来说，来日不多，更应该在眷属的观念上逐步淡化，要看得破，要放得下。不要仅仅局限于这一生一世的眷属关系，要回过头来看过去无量劫，要放开眼光看未来，还有无尽的时空，还有无尽的善缘法缘。这样就能突破眼前的障碍，共结未来的善缘、法缘和佛缘。

2、从出世间法来说要做到无求

怎样做到无求呢？在修行上，在世间法上，一切都是有求皆苦。世间法有求皆苦，修行上有求也是一种苦。因为有求就有期盼，有求就有妄想，有分别，有执着。一旦所求不能如愿，就有失落感，甚至于会动摇信心，那就是一件很苦的事。因此，在修行上不要有所求。

第一，不要求神异，不要求看到菩萨，看到殊胜的境界。因为佛菩萨就在我们每一个人的内心，就在我们身边，就在我们举心动念之间。不需要求，越求越远，不求自得。有了灵异，有了灵感，不要欣喜；没有灵异，没有灵感，也不要失望。那就是一种无求的心态。有求就有分别，有分别就不是智慧，有分别就不平等，有分别就无法见到真理，见到真如，见到佛性。因为真理是无分别的，真如是无分别的，佛性也是无分别的。有分别就有缺陷，无分别就没有缺陷，就是圆满。

第二点，更不要求我要快点开悟，快点成就。成就得快慢，开悟得迟早，不能预约。会一个朋友，拜见一位老师，可以预约。哪一天开悟，哪一天成就，无法预约。因为那是一件善因善缘一切都成熟了，瞬息之间的机会。那是无法预约时间的。我们只要找到了正确的方法，成就、开悟就好比是我们的目的地，是我们的家乡。只要找到了到达目的地，回到家乡的正确的路，就一直走下去，不要左右顾盼，不要走一步退两步，更不要起心动念：什么时候才能回到家，什么时候才能到达目的地。有一个广告词说：家就在身边。家乡离得我们很近，就在眼前。距离越近的东西，越是难以把握。

成功的经验，归家的路，开悟的机缘都在眼前，都在当下。就是我们要求速达，要求速成，分别、执着、妄想太多，太深厚，所以家就在眼前，烦恼是一个障眼法，咫尺万里，无法跨越这一步，无法突破这个障碍。在目前的家好像离我们千里万里，其实家就在身边，就在眼前，但我们还漂泊在天涯海角，这是什么道理呢？这是我们的业障太重，烦恼太重，执着太深，眼前的这个障眼的障碍太厚，一下子突破不了。如果有那种力量，猛然回头，当下即是。就在猛然回头的一念上，我们没有力量。所以，在修行的路上，只问耕耘，莫问收获；在修行的路上，一直走下去，一直修下去，一直在功夫上，在方法上用下去，家就在身边，总有一天归家稳坐。

第三点，几乎所有讲修行的书上都说：即心即佛，悟在当下，直指人心，见性成佛。这就给一些急于求成的人，产生了一种急躁的情绪，不肯耕耘，而是等待收获。这是将心待悟。越等待，距离开悟的时间越是遥远。所以，不要将心待悟，要在功夫上努力。

修行的路上，做到无欲无求，我们就能够减轻很多负担，丢掉很多包袱，就能轻装上阵，就能比较快的到达目的地，回到自己的家乡，回到自己固有的宝所。

As our compassionate teacher turned the wheel of Dharma in this realm He gave eighty-four thousand teachings. All of these were given to tame the afflictions of those in need of guidance. When condensed, these teachings can all be included in two vehicles, those of cause and fruition.

-- His Holiness Trulshik Rinpoche, Ngawang Chokyi Lodro

Approaching Vajrayana - Part Two: Ground Tantra and Blessing

By Jakob Leschly

In the first instalment* of this four-part series, we looked at how we can gradually eliminate the causes of suffering and confusion through the Sutra path of rational knowledge of cause and effect. Yet, the very premise for working with these conditions is the underlying purity of Buddha nature beyond the narrow grasp of conceptuality, which is the foundation of the Mantra Vajrayana path. Here we will look at how this is approached in theory and practice.

GROUND TANTRA

Recognition of Buddha nature is the foundation of Vajrayana. Here, the result of the path is not merely a potential but acknowledged as actual reality, already perfect, just as a statue is perfect although hidden in its mold. In the Vajrayana we are empowered to reclaim our Buddha nature, also referred to as our heritage or lineage. We often find in scriptures the expression, “Listen, son or daughter of noble family . . .” This noble family is our innate enlightened heritage. All Buddhas and all beings belong to this family; we can say it is the unifying DNA of all life.

In Vajrayana, recognition of this heritage is called ground tantra . While tantra refers to the unchanging continuum that runs through both confusion and awakening, one speaks of three moments: namely, when it is dormant, when it is being unveiled, and when it is fully manifest. These three stages are called ground tantra, path tantra, and fruition tantra. Yet through all these moments, the nature does not change — ground and fruition merely differ in whether it is unveiled or not. While the gradual Sutra approach is understood as transforming a sentient being into a Buddha, the approach of Mantra is based on the recognition of the unchanging abiding reality that is ever present and real, regardless of whether it is manifest or not. Taking this innate reality of Buddha nature as the path is referred to as “the path of the result,” or the resultant vehicle of Vajrayana.

THE PRACTICAL FOUNDATION

It is said that Vajrayana is the path of all the Buddhas. Any practitioner who eliminates obscurations and unveils the qualities of enlightenment gradually gains a clear recognition of Buddha nature and takes this indestructible or vajra nature as the path. While Vajrayana is the scope of practitioners such as great bodhisattvas, it is also taught to ordinary individuals, and offers methods by which even they can recognise the innate wisdom of their Buddha nature lineage. However, it is repeatedly stressed that to engage in the resultant Vajrayana path requires a solid foundation. As it says in the tantric scriptures:

“Innate absolute wisdom can only come
As the mark of having accumulated merit and purified confusion
And through the blessing of a realised teacher .
Know that to rely on any other means is foolish” (Patrul Rinpoche 1998, 310)

Common to all gradual paths is purifying confusion and creating the necessary conditions for unveiling wisdom. In addition to that, the uncommon method of blessings is the entrance into Vajrayana. The path of blessings is based on devotion, which is the deep respect for and recognition of enlightenment as embodied in the teacher. The student’s sensitivity to and awareness of the teacher’s qualities open up the possibility of the teacher communicating directly to the student that which is beyond language and conceptual thinking. We can say that the fusing of the student’s devotion with the teacher’s compassion results in the blessing that opens the student’s own wisdom. These auspicious conditions are at the very heart of Vajrayana practice.

THE AUTHENTIC TEACHER

Only sublime persons with genuine wisdom and compassion qualify as authentic teachers who transmit enlightenment. The student needs to be uncompromising in assessing who is an authentic teacher and who is not, which is not easy for an ordinary person. Particularly in our mechanistic world, something as non-linear as wisdom finds many of us ill-prepared, lacking the intuitive edge and knowledge that are essential in assessing the values of a genuine guru. We have plenty of discouraging stories of people engaging with inauthentic gurus and teachers. In the traditional homes of Buddhism such as Tibet, there is a very pragmatic culture of discerning authentic teachers. Yet even if we don’t have that living tradition in our modern culture, there is extensive guidance on it in the Buddhist teachings.

The guru also needs to be discerning in accepting a student. A student may have little interest in attaining perfect enlightenment for the sake of all sentient beings, and may approach the Vajrayana teacher only in terms of their own habitual agenda. As for the nature of involvement in the teacher-student relationship, the great master Padmasambhava said:

“Not to examine the teacher
Is like drinking poison;
Not to examine the disciple
Is like leaping from a precipice” (Patrul Rinpoche 1998, 141)

While Buddhist students in general see the qualities of their teacher and follow in their footsteps, the Vajrayana student in particular sees enlightenment as fully present in the teacher. Having established the authenticity of the teacher, the student trains in developing a penetrating insight that sees beyond his or her own projections and appreciates the innate, pure qualities of the teacher. The student recognises that ultimately the teacher is not external and is the very embodiment of his or her own Buddha nature. Hence the student trains in seeing the guru as a perfect Buddha, such as the Buddha Vajradhara or Padmasambhava. The guru is seen as embodying any Buddha, bodhisattva, or sacred principle of enlightenment.

The path of devotion is a very real process of apprenticeship, where the student discovers the teacher’s wisdom and experience. The student becomes acquainted with the teacher’s outlook and skillfulness, and in this way begins to intuit the teacher’s qualities, which eventually results in a transmission of wisdom. While the teacher is seen to embody the wisdom of all the Buddhas and hence as equal to all Buddhas, the teacher’s kindness is recognised as far superior because of being present in a tangible form, giving instruction and guidance.

BLESSING AND EMPOWERMENT

Openness and devotion enable the student to intuit the nature of the teacher’s greatness and qualities, such as wisdom and compassion. While a rational intellect and the logic of the vipashyana path are an indispensable foundation, as the 8th century Indian master Shantideva says in The Way of the Bodhisattva, “The ultimate is not within the reach of the intellect” (Shantideva 2006, 137). The deep respect and devotion the student has for his or her teacher enable the perception and experience of a dimension of being that is not the domain of conceptual constructs.

When the student is touched and awed beyond words by the qualities of the teacher, this creates a space of softness and appreciation that penetrates the thickness of the rational intellect. This is where the teacher’s wisdom may be seen to resonate with what is within. Blessing enables the experience of an abiding common ground with the teacher and the teacher’s lineage. This is the experience of ground tantra and is the entrance to path tantra. It is at this point that the teacher can mature the student through empowerment and guide the student to achieve liberation.

LINEAGE AND GURU YOGA

The devotion to the teacher also extends to the rest of the lineage, all the way to the primordial principle of enlightenment. Invoking the lineage, the student connects with his or her actual heritage as an enlightened person; he or she shares the ground and path of the great beings and sages of their lineage. Whether these awake persons of the lineage, such as Padmasambhava, Naropa, or Yeshe Tsogyal, lived in a different time and within a different cultural discourse is irrelevant; what matters is that they faced their confusion and uncovered enlightenment within. We are doing the same. We are heirs to their know-how and guidance, and we possess their genes. The lineage masters are present beyond time and space. In practicing the path, we invoke these masters along with our guru as our confidants and sources of Refuge, blessing, empowerment, and accomplishment.

In addition to apprenticing with the teacher, serving him or her and following their specific instructions, the single most important Vajrayana meditation is the practice of guru yoga. Generally practiced in a formal setting, the student invokes the teacher’s presence through visualisation of the teacher surrounded by the lineage, as the embodiment of the wisdom of all Buddhas. Supplicating the teacher with heartfelt, yearning devotion, the student experiences the teacher’s blessing, receives empowerment, and settles inseparably within the teacher’s wisdom, just like water being poured into water.

As the student matures, he or she purifies the remaining confusion and unveils innate perfection, in the same way as gradually removing the mold that conceals a perfect statue. The guru empowers and introduces the student’s nature and the world as the fresh and vivid display of wisdom’s purity through the practices of path tantra.

Since all virtuous thoughts and actions motivated by clinging to a concrete reality or to a self-cherishing attitude are like poisonous food, give them up. Learn not to cling, but to know the phantomlike nature of experience.

-- Jamgon Kongtrul Lodro Thaye

强烈的正念

慧律法师

为什么说极乐世界在一念正念现前，即刻往生？因为极乐世界不是物质的世间。你要先弄清楚，物质的世间，科学再怎么发达统统是生灭的。美国现在计划十年要登陆火星，这对人类来讲是巨大的意义。但就佛法来说，这还是妄想，世尊讲这个还是妄想。首先你有一个我相，虚妄的显现一个我相，虚妄的显现有山河大地，包括他方世界，都是虚妄的。因为一切都是生生灭灭，无常变化的，根本就没有一个我，虚妄的显现一个我相，然后分别外在的一个现象，产生妄执，不晓得外在的世界是唯心所造。科学对人类有没有帮忙？有，有正面的帮忙，帮助我们了解宇宙的真理——科学愈发达愈证明世尊的伟大，科学绝对不妨碍佛法，佛法绝对不会去碍到科学，科学家愈强，就愈能证明世尊伟大。跑到火星，世尊说还是妄想，火星是什么？还是缘起法。

为什么说极乐世界不是物质的世间呢？物质的世间是生灭法的世间，就是生老病死的痛苦，桑田变沧海，就是这样子。物质世间，它是三度空间。我们用一个开玩笑的角度来说，如果西方极乐世界是物质的世间，文殊讲堂哪一个信徒要往生，阿弥陀佛要开一艘太空船来载我们，火箭就停在我们旁边这个公园，你用这个色身，要到极乐世界去，阿弥陀佛就请你上火箭，阿弥陀佛驾驶，开那个火箭。诸位老兄，十万亿三千大千世界，我的天啊！现在最快的火箭，开到月球要开七天，到火星要几周，地球到月球再到火星，才第几个星球而已。太阳系有九大行星，还有的人讲十一大行星，但都没有脱离太阳系，一个银河里面有十万个太阳系，阿弥陀佛来开这个太空船，飞、飞……飞到极乐世界去，你想想看怎么可能，你怎么可能在一刹那之间往生极乐世界。由此可以证明极乐世界它不是物质的世间，它没有三度空间的，因为往生他就是在一念之间，所以你根本就不用怕死，死的时候换金光明身，换极乐世界清净的身，我们这个色身，臭死了，感冒流鼻涕，肠胃不好腹泻，耳屎、鼻屎，嘴巴统统是细菌……

这个世间就是物质的世间。极乐世界因为不是物质的世界，所以它没有三度空间，没有长、没有宽、没有高，它是阿弥陀佛的愿力影现出来的，所以我们在临命终，我们无比的正念扣住阿弥陀佛的愿力，一下子拉就过去了，刹那之间莲花马上化生，一点痛苦都没有，修净土的人可真是福报大。

世尊七十二岁才讲《弥陀经》，七十二岁，也就是入涅槃以前八年，世尊才讲净土法门，诸位，这个有很大的意义。三藏十二部经典统统要叫你了生死，世尊四十九年讲经弘法无非就是要叫你了生死。在入涅槃以前他讲一个了生死最快的方法，就是念南无阿弥陀佛，发愿、深信切愿往生极乐世界，简单讲整个三藏十二部经典，就是一句南无阿弥陀佛，会吗？这是世尊出世的本怀，世尊出世降生人间最重大的意义，就是要我们了生脱死，而了生脱死最直截了当的就是念南无阿弥陀佛，但是要记住要用智慧心去念。

好了，首先极乐世界绝对不是物质的世间，如果极乐世界是物质的世间，就有种种的灾难。我们现在战争，伊拉克战争，世尊说：用什么理由发动战争统统叫做罪恶，战争就是要杀人，美国总统布什因为没有听过慧律法师的开示，要不然他不敢发动战争，对不对？台湾话说美国总统布什（谐音），我说不是布什（谐音）是惨死，布什就是赚死了的意思。没有，因此极乐世界没有战争，极乐世界没有地震，你看我们那个九二一大地震，埔里，一摇，死两千多人，还好那一天讲堂刚好安乐妙宝灌顶。安乐妙宝灌顶非常不可思议，有个信徒来灌顶，她在这边灌顶，她在台中的妈妈并没有信佛，但却听到有人念，「嗡嘛呢叭咪吽， 嗡嘛呢叭咪吽」。地震一晃，旁边统统倒，死光光，她妈妈安然无事。她女儿来这里灌顶，连她妈妈都受益，你看，只要你诚恳的念。

极乐世界是没有地震的，也没有火灾，在极乐世界你绝对不会半夜听到消防车的声音的。极乐世界也不会生病，那里没有医院，没有西药房，没有中药房，没有健保、劳保、公保，统统没有，因为他不需要吃药不会生病，也不会死也不会老。为什么？我们反观现在，看生灭法的世间，像我打坐的时候观想想当初我念小学，老师每每教我们唱两只老虎，两只老虎，跑的快，跑的快，一只没有尾巴，一只没有头脑……。转眼间，已经五十二了，很恐怖的，一刹那之间五十二了，很快，这个生老病死紧紧地盯着我们。诸位，修行不能等的只要是物质的世间，就会有种种的灾难。

再来，我们娑婆世间，叫做苦不堪言。你看，梅艳芳有几亿的财产，结果还是走了；港、中、台三地知名人士、艺人，张国荣，也是留下几亿；柯受良，柯受良跟我一样同年龄的，飞车，走了；邓丽君也一样。你看，刹那之间就回去了，我们的无常火已经烧到屁股了，大家多么的幸运能够听到正法，还在犹豫不决是很悲哀的人。我为什么喜欢看新闻报导，就是因为能间接看到世间发生种种希奇古怪的事情。世间人，除非像那个神经肿瘤的非洲阿福，大家的长相都是可以的。有些人化妆起来，穿个短裙，还有一点像辣妈，因为老了，从背后看是辣妹，一转过来辣妈。所以，众生他只会重视这个色身、相貌而已。

我现在举一个例子，你要好好观照：当你拔一根头发放在你的手中，你观照这一根头发漂不漂亮？没有漂不漂亮这一说，因为就只一根头发。众多的头发集合起来，这就不得了了，有人做爆炸头，有人做米粉头，有人做菜头、冬粉头，还有一种庞克族的，两边统统剃掉，只留中间，像公鸡一样……，变来变去，每天为了这个头发，忙死忙活的。其实，这些都是一根头发的集合，观照起来，根本没有所谓好与坏，美与丑。

好了，我们再来观照这个色身。这个色身，你把它抠一抠，拿一块你的皮肤屑，放在手掌中好好的观照，这个是细胞，皮屑的细胞，我们全身的肉就是细胞所构成的，没有所谓好跟坏。全身不是细胞所构成的，请举手，当然是，为什么要叫你这样观照？就是告诉诸位：没有我相、人相、众生相、寿者相，凡所有相都是虚妄。我们就是这样迷迷糊糊的，斤斤计较的，在过日子，痛苦不堪。

要讲到极乐世界，这个色泽可就多了，世间的衣服无论怎样的变化，都比不上极乐世界的。有一个信徒，他看了经典不解其意，来问我：“师父，师父，极乐世界莲花青色青光，黄色黄光，赤色赤光，白色白光，就这只四种色。”我说：“信徒，你这样讲有罪，误解经典。”“师父，我讲话是有根据的，我诵《弥陀经》就是这四种颜色。”我说：“你错了，这四种颜色是颜色的基本法，基本的颜色，学过美术的人都知道。青、黄、赤、白，这四种颜色是基本的调色，如果你百分之九十九白色加上 1% 的黄色，色又不一样，你百分之五十白色加上百分之五十的青色，又不一样的颜色，如果你把比率拉高，千分之九百九十九的赤色加上千分之一的黄色，莲花颜色又不一样。我说你看经典不解其意，不了解世尊的用心良苦，四种莲花的色就代表无量无边。”因此我们在娑婆世界的众生，无论如何，你一定要求生极乐世界，发坚定的心，没有一个不往生。

在这个娑婆世界，修行太难了。举个例子吧，我刚刚学佛的时候，在逢甲大学听到开示，我就知道佛法是真的很好，我宿世可能有一点善根，就跟大学的同学到忏公那边，人家骑摩托车载我从台中到忏公那边。忏公看到我给他顶礼，就跟旁边的那个人讲，“这个人不是普通人，这个有来历的。”这是忏公讲的，不是我讲的，我不能赞叹我自己。那时，我才大一。刚刚信佛就去见忏公，忏公就是对我们很好，可是忏公有一点，也很执著，每次我碰到他，忏公就问：“你吃素了没有？”我说：“对不起师父，没有。”不可能，因为刚刚学佛。第二次去忏公又问：“你吃素了没有？”忏公其他人都不问，只是问我，每次都问。第四次去，忏公又问：“你吃素了没有？”我愣了几分钟后就跟他讲：“报告师父，我现在吃肉边菜。”忏公就回答：“肉边菜吃久了，就会吃菜边的肉。”

师父说的也是，在这个娑婆世界，修行还真是困难，单单这个饮食就很难改。那时逢甲大学没有素食团，外面也没有卖素食。三十年前佛法不兴盛，素食馆又少。没有办法我们就吃那个杂菜，什么叫杂菜呢？就是蔬菜炒肉丝。我跟同学去，我们尽量挟那个菜，可是菜还是有掺肉丝，我们都很正人君子，挟起来都会晃两下，让这个肉掉下去。那同学晃两下，肉掉下去了，我晃两下没掉下去。他就问我说：“我晃两下掉下去了，你怎么没有？”我说：“傻瓜，我挟得很紧怎么会掉下去呢？我就很怕它掉下去。”不好意思，不好意思，娑婆世界真不好修行，我挟得很紧它怎么会掉下去，这个吃素，也不简单。

在这个娑婆世界修行，的确有一点困难。如果没有善知识开导，哇！那更惨，每天早课起来，南无 喝罗怛那哆罗夜耶， 南无阿唎耶， 婆卢羯帝烁钵罗耶 ……晚课诵《地藏经》、《弥陀经》，念经好不好？很好，可是每天都一样，没有智慧，就像小孩子一样不懂得调整。有个小孩子，每天看他爸爸吃安眠药，小孩子的观念这个时间就是爸爸吃安眠药的时间。有一天，他爸爸很累，睡着了，他爸爸平常十点就吃安眠药，结果到十点他爸爸睡着了。小孩子一看十点了，就在旁边一直摇，“爸爸，爸爸，起来吃安眠药，你还没有吃安眠药。”爸爸起来了：“干什么？”“爸爸，你还没有吃安眠药。”“傻孩子，我睡着就不用吃了。”

一切众生就是这样子，每天站在佛前，诵经、念佛、拜佛，他认为这叫做修行，不晓得要用智慧来调整，就像这个小孩子一样。这个娑婆世界是没有什么正念的，他们所有的坚持不但没有正念，反而都是错误的，也很可怕。欺诳众生也不脸红，他一直觉得没有什么，因为都是在坚持错误。

有一个女孩，她的爸爸欠人家好多钱，人家来向他讨债要钱。第一次来，她爸爸就回答说：“我现在没钱，过几天，如果有钱，我一定还你。”女孩听着，心里不舒服。第二次人家又来，她爸爸就说：“我现在没有钱，将来有钱，我一定还你，再宽限几天。”这个女孩就说：“爸爸，你明明有钱，为什么不还呢？”她爸爸很生气，不理她。第三次人家又来要钱，她爸爸还是说：“我现在没钱，将来我有钱我一定还你。”这个女孩，听不下去了，说：“爸爸你三次回答的为什么统统一样？”她爸爸就回答了：“爸爸讲话要守信用！”就是说谎要说到底，第一次骗人，第二次骗人，第三次也是骗人，就是要坚持，一切众生都是这样，坚持自己的错误。

众生没有智慧，就跟愚痴没什么两样。盲人阿罗汉，眼睛虽然瞎了心里不瞎。一切众生，没有智慧比瞎了眼睛更可怕，心里无明比瞎了眼睛更可怕。人生没有目标没有方向，也不知道从哪里下手，也不知道修行的好处，统统不知道，茫茫然，对人生宇宙茫茫然。所以，心灵没有智慧比瞎了眼睛更可怕，没有法身慧命。

有一群智障的人，每天老师都要在固定的时间，教他们固定的动作，就是到花园拿着水管浇花。每天老师说浇花的时间到了，这些智障人就像小孩一样出来拿水管浇花，因为低能没有办法。有一天，下大雨，老师想，今天下大雨，就不必去教他们浇花了，想休息一下。后来想一想：这些人有一点智障，还是看一下比较好。结果一看，那些人统统穿着雨衣在浇花。你不要笑，你也是穿着雨衣在浇花，智障的人不会调整自己，他不知道下雨就是水分，你不需要穿着雨衣浇花，他完全体会不出来，老师叫他每天浇花，他就是认为对的。老师说：“今天不用浇了。”“老师，你不是每天叫我们这样浇花吗？”老师只是忘记跟他交代下雨不用浇花而已。

一切众生也是这样，智慧不开。他认为，早课起来用功，晚课起来用功，没有用智慧调整自己的情绪。烦恼起来压下去，硬拗下去，不听经不闻法不看 VCD ，不听善知识开示，认为每天诵经就叫做修行，每天念阿弥陀佛就统统叫做修行。错了，非常严重的错误。注意！ 重复训练正念，这才是了生死的第一正法。 再讲一遍，重复训练正念，一次又一次的提起正念，训练，这才能了生死。不是，我今天时间到就去诵个《无量寿经》，再来接着《地藏经》、《弥陀经》，什么都不管了，也不管别人的感受，不是这样的。

有一个妇人，她在公司行号上班，她一下班马上拿了一本《地藏经》到佛前诵经，诵完了《地藏经》接着就诵《金刚经》，要不然就诵《弥陀经》。她的内心就想：我要了生死，我要了生死。她不听经也不闻法，烦恼一直在。她认为跪在佛前诵经，就叫做修行，她不知道观无常叫做修行，观空叫做修行，观苦叫做修行，提起正念，强烈的正念叫做修行。她不知道，她用了一棵没有智慧的心硬拗，压下去，念佛，南无阿弥陀佛……《金刚经》念的很熟，可是不了解里面的意思是什么。这个上班的妇人，她把十几岁的孩子丢着不管，回来的时候诵经诵到十一、二点。她的先生生气，非常的不满，可是她不管，照样诵她的经，搞得一个家庭鸡犬不宁。

学佛有这样学的吗？破坏家庭，这个叫做正法吗？护法居士完全误解世尊的善意，你是一个家庭主妇，要安住自己岗位做一个好太太，要好好的煮饭炒菜，好好的养育孩子。孩子要休息了要陪他谈话，说说故事，而不是一味的不管丈夫的感受，一味的不管儿女的感受。婚姻也闹得非常严重，非常严重还没关系，她吃素，同时硬规定她的先生一定要吃素。她先生如果不吃素，她就不理他。他是商人，跑美国，跑加拿大，跑英国，在外面，她一点办法都没有。可回来，她也不煮荤的给她先生吃，她先生非常强烈的不满。后来这个妇人又要求两个儿子不吃素不行。她儿子去麦当劳买个鸡腿吃，回来就骂：“你这个造业你是怎么样·······”骂得儿子哭，她先生强烈的不满，后来这个家庭破裂准备闹离婚，现在还在进行当中。

修行有这样修的吗？固执己见，完全不去 顾虑到 先生的感受，也完全不顾虑到儿女的成长，世尊有这样教吗？她没有强烈的正念，而有强烈的执著。世间人有世间人的悲哀，修行人有修行人的悲哀，因为没有碰到善知识。我不是说诵经不好，我也不是说念阿弥陀佛不好，我已经表达的很清楚，要用智慧调整。

大寮有一个信徒，我在建文殊讲堂的时候她来，我们这里有煮素食，我就跟她讲说：“菩萨，留下在这里吃饭吧。”她说：“不行，不行，不行，我要赶快回去煮饭，给我先生、儿子吃，然后我要诵《无量寿经》，我《无量寿经》要诵三千部。”人家要诵经，我们当然要赞叹。回去后，她不听经不闻法，偶尔会护持讲堂，可是她就是认为诵经叫做修行，回去要赶三千部，拼命的诵。三年，五年，她来的时候，每次要请她多待一会儿。“不，不，我要回去诵《无量寿经》。”她一直诵经，可执著还在，烦恼还在。有一天，我就跟她讲：“你已经诵了不要说三千部，你已经诵了三万部有了。”她那个《无量寿经》是从早上一直念念到晚上的，中间停起来煮饭给她先生吃，再来就是去佛堂拼，很精进，很精进，可是她就有一个习惯，就是不听经。就这样过了三年、五年、十年，已经相当长的时间了，《无量寿经》差不多念三万部了。有一次碰到的时候，她很颓废，没什么精神。

我说：“今天干嘛心情这么不好？” “师父，我听人家讲诵《无量寿经》三千部，就会有消息，为什么我一点消息都没有？” 我说：“有啊，你有消息，你有烦恼的消息，无明的消息，十几年前我劝你要听经闻法，你说你要诵《无量寿经》。我要你留下来吃个饭，再给你说法，说几句调整你的观念，你硬是不接受我的观念，用你的方式在修行，现在修得苦恼，烦恼，现在压不下来了。” “师父，我快要发疯了。”

第一个营养不良，因为长年累月吃素，吃素以后因为赶着要诵《无量寿经》，没什么煮的，每天都吃萝卜干，弄个稀饭随便吃一吃，吃了十几年，脸有菜色，虚弱不堪，拜佛下去起来昏天暗地。儿女没有照顾，先生不满，来到我这儿。我说：“你今天就留下来吃个饭，师父跟你讲几句话。”她说：“好。”这次留下来了。

我就告诉她，修正错误的观念叫做修行。“师父，原来是这样子，我怎么不知道。”我说：“十几年前我讲你就听不进去，我怎么讲，怎么劝，你怎么不听，你修行统统按照你自己的意思，不听善知识的指导。”十几年了，人家两天证阿罗汉果，那个老比丘尼两个礼拜证阿罗汉果，你诵《无量寿经》诵了十几年，到今天都没有解脱，Why ？很简单，方法不对。我不是说诵《无量寿经》不好，我不是说念阿弥陀佛不好，你要有正确的观念，正确的般若智慧，要听经闻法。

后来她就听师父的话，每天看录影带，听录音带，以前还没有VCD 。回去看，看了以后，恍然大悟，原来佛法正念就在一念之间。所以，我们由大寮的这个信徒这个例子来看，我不是说诵经不好，也不是说拜佛、念佛不好，但是你要有般若的正念，每天要听听录音带，看看 VCD ，一天一天道业一直增长。

再来，强烈的正念不是只有净土宗讲的、《阿含经》讲的，不是，包括禅宗都是告诉你要有强烈的正念。黄檗断际禅师《传心法要》里面讲得很清楚，修禅的人要具足三个条件才能住在祖师的隔壁，才能够跟祖师大德相应，哪三个强烈的正念？

第一，决定无所求。这一句话就贯通三藏十二部。于一切相，于一切法，决定无所求，对世间种种的境界无所求，因为求还是生灭，得到的还是会消失，该你的就是你的，不应该你的求来的是一种灾难。

第二，决定无所著。简单讲对一切境界不住于一切相，要下决定心不住著一切相，凡所有相皆是虚妄，若见诸相非相，即见如来，不能动一个念头住著一切的相。你一样的处理你世间的事情，但是要用智慧，要用慈悲心、平等心，千万不能动一个念头，伤害任何一个众生。

第三，决定无所惧。没有任何的惧怕，到了这个地步我们就了解来修净土法门统统在一念之间。世尊，阿弥陀佛就是做到慈悲、平等、无相，所以他来接引众生，叫做同体大悲，阿弥陀佛接引我们是理所当然的，因为他就是佛，他不会计较我们过去的种种过失，我们不能太自卑。

诸位，看你们这一张「佛子行」，作者是净土宗的法照大师。「彼佛因中立弘誓」，彼佛就是阿弥陀佛，阿弥陀佛在因地当中立了弘大的誓愿，乃至十念，若不生者不取正觉。「持名念佛总来引」，你只要持阿弥陀佛的名号，好好的念佛，阿弥陀佛，总就是一定会来接引你的。「不简贫穷和富贵」，阿弥陀佛世尊绝对不会分贫穷和富贵。「不简下智与高才」，就算你是下智之人，或者是高等智慧的高才之人，他一样平等心来接引。「不简多闻持净戒」，阿弥陀佛也不会说你多闻了正法，持净戒才来接引的，不会的。「不简破戒罪根深」，也不会分别你破了戒，罪很深，阿弥陀佛还是会来接引你的。「但使回心多念佛」，只要你回心多念佛。「能令瓦砾变成金」，你一定要回光返照，好好的坚持念佛，能令不值一文的瓦砾——我们现在娑婆世界的众生就是瓦砾，变成金就是指极乐世界就是金。

所以说只要我们有正念，透视这个世间，我们就不会执著。所以修行人应该了解我们这个色身。什么是人？人的定义是什么？泰国的高僧说：「人是一块会腐烂的肉。」你看这个定义，定义得实在是单刀直入，又让你能够觉悟。什么是人？人是一块会腐烂的肉。我们这一块肉会不会腐烂？会，迟早会烂掉的。你看祖师大德，高僧大德一句话就可以点醒你，点醒我们大家提起正念。既然我们是一块会腐烂的肉，你拼死命的这样一直执著，有什么意思呢？

所以，放下是修行人一生一世的功课。放下就是歇，歇即是菩提，放下就是菩提。六祖那一句话就是大彻大悟的人讲的话，本来无一物，何处惹尘埃，四大本空，五阴无我，放下什么呢？寻寻觅觅，找不到一个可以放下的东西。所以祖师大德，开悟的大德，他说用一个字就可以让你开悟，这个字你一定要写得很大，挂在你的脑子里面，用一个字参到底，用哪一个字呢？用「无」。

你注意听，你今天很生气，想想看，没有一个我，能生气的我，用这个「无」要下功夫，要下死功夫，「无」也没有可以嗔恨的对象，他也是四大本空，他也是五阴无我，空不会恨这个空，无相也不会嗔恨无相，无相也不会嫉妒无相，本来就没有这种东西。参，无来无去，无生无灭，无增无减，这个「无」字是指心的体性，不是指相，就是这一颗不生不灭的心，不来不去的心。

再耽搁诸位几分钟我们就下课，有的人已经坐不住了，奇怪，师父怎么不上厕所呢？你不晓得我静养了两年，现在是你要上厕所，不是我，怕了吧，怕就好。

好了，要用这个「无」来下手，随时提起正念。譬如说，「无」可以让我们心态归回原态，就是我们的佛性。我们因为后天的培养更加的执著、分别。举个例子，你拿一千块给抱在怀中刚出生的宝宝，说：宝宝这一千块给你。宝宝拿来就会放到嘴巴里面咬，他不知道这是一千块。是后来长大，你一直教他，那个叫做一千块，那个可以买很多菜，可以买很多鱼，可以买很多食物，他开始强化了观念，开始对钱强烈的执著。

我们不能够恢复心的原态，正因为我们没有在这个「无」字下手。这个「无」字下手就不得了了，无相，无来无去，无增无减，智慧就会无量无边无尽，无尽藏，无所求，无所得，无所惧，无所住著。要参禅用功，要在一个「无」字下手，我就是在这个「无」字下手。有人来告诉我：师父，我们店面有两个人吵得很厉害。我说：没关系，没有一个可吵的人，也没有一个可吵的对象，在我的心中，声音也是幻化，也无所谓吵跟不吵，吵久了他就会死翘翘，他还是会死，对不对？到我这里就吵不起来了，无可吵的众生，无可吵的对象，也没有所谓声音的真实相，声音本身就是幻化的。这个「无」字要下功夫，既然「无」要下功夫，就是要放下，歇即是菩提。

底下讲一个很重要的观念。当我们开始学佛的时候，拼命的诵经，念佛，以为要修出一个什么东西出来，这个就是错误。无常的世间，无我的世间，你修不出任何东西的。

那个大寮的信徒来到我这儿，那一天，我留下她吃饭，我说：“你诵《无量寿经》诵多久了？” “师父，诵十几年了。” 我说：“你诵一万部了吗？” “超过。” 我说：“你有诵过《金刚经》吗？” 她说：“有。”

“我现在问你一个问题，《金刚经》里面讲，【若以色见我，以音声求我，是人行邪道，不能见如来。】《无量寿经》说：【乃至十念，若不生者不取正觉。】说说看，两本经典都是世尊所讲的。你现在每天诵《无量寿经》是什么？以音声求我。诵《无量寿经》要不要产生音声，要。想要用这个色相，有形相的见到如来，不可能，是人行邪道，不能见如来。你每天都念《无量寿经》，念阿弥陀佛，说说看。”一下子傻眼，回答不出来。她两个眼睛瞪得很大，弄了十五年，世尊在世的时候，早证阿罗汉果了，还留到今天。她说：“弟子愚痴，请师父开示。”

两本经都是佛说的，就是体会不出来，不晓得用什么，这个说音声是生灭的，见不到如来。另一个经典说是往生阿弥陀佛极乐世界。我说：要弄清楚，《金刚般若波罗蜜经》这个经题是什么意？金刚般若智慧到彼岸。世尊之所以讲若以色见我，以音声求我，是人行邪道，不能见如来，如来就是本性，注意！著相就不能见本性，这句话是这个意思。生灭，外相，有形相的东西，以音声求我，也是相，音声是无形相的相，是人行邪道，不能见如来。这句话不是说不能看到释迦牟尼佛，是说永远没有办法见到本性。禅宗讲的，著相之人累劫不得见性。《金刚经》是叫你见本性的，所以从六祖以后，就传《金刚经》，不传《楞伽经》。《无量寿经》告诉你，乃至十念，若不生者不取正觉，这是让你先转世。有没有断惑，有没有修行，有没有见到清净的本性，不管，先转世。叫你临终十念，乃至十念，若不生者不取正觉，是阿弥陀佛的慈悲愿力，先叫你转世到极乐世界去。因为到极乐世界去不必断惑，到那边没有生老病死苦，寿命永恒。诸佛大菩萨，阿弥陀佛大菩萨一直在讲经说法。

我常常举一个例子，要到其他他方世界，就像要考进高分的大学，像美国的哈佛，台大，要很高的学分。要到极乐世界你只要报名，你只要报名就进去，为什么只要报名就进去呢？只要你深信切愿就是散乱心照样往生净土，但必须有深信切愿这个先决条件。

慢慢你就会发现，原来佛法是这么的伟大，听经闻法是这么的重要，所以我们要推广正法，推广正法才能让佛教大兴盛， 一个道场没有正法，就像一个人没有灵魂一样的。 大家要把听经闻法的心得，传播出去。有因缘就要度众生，有因缘就要劝大家来学佛。

佛法太多了，讲也讲不完，今天我们就讲到这个地方，已经十点四十五分了，讲了两个钟头再加十五分钟。感谢诸位义工来聚餐，诸位求法心切，听了以后信心大增，净土有份，所以不能说只有用诵经方式，而不懂得回光返照，不懂得佛的用意，因为你看经典，又不懂得里面的义理，诸佛菩萨讲法是表法的，你也不知道，所以一直在引用错误，所以还是要听经闻法，听善知识开示。

Rushing headlong, missing what is essential, bringing on one new bond after another, like insects falling into the flame, some are intent only on what is seen and heard.

-- The Buddha

Approaching Vajrayana - Part One

By Jakob Leschly

The path of liberation can be seen in terms of two approaches: the gradual path of the Sutra teachings and the resultant path of the Mantra Vajrayana teachings. In the Sutra approach, we purify confusion and gradually uncover wisdom; in the Vajrayana, the practitioner takes that innate wisdom as the path. This first of four bi-monthly articles discusses the foundation of Buddhism, and how the view and practice of the Sutra teachings naturally serve as the foundation of the Vajrayana. Neither an academic analysis nor an actual Vajrayana teaching, this series aspires to clarify the Mantra teaching as we encounter it as laypersons in a modern context.

THE FOUNDATION OF BUDDHISM

The premise for Buddhism is the potential all life has for awakening, and the empirical fact that we can experience more or less confusion, more or less happiness. We observe how our positive and negative states of mind don’t just happen randomly, but happen due to causes and conditions. With less confusion we feel more at home in our reality, more awake, more at ease with our world.

The Buddha taught that we are in a position to do something about these causes and conditions, yet, the premise is the abiding unchanging reality of enlightenment, our true abiding nature, referred to as Buddha nature. The Sutra path approaches the path through working with the immediate reality of our ordinary confused mind; the Mantra path approaches it with the recognition of the innate abiding reality of the timeless wisdom of Buddha nature.

Although the Buddhist understanding of consciousness extends beyond the scope of contemporary psychology or neuroscience, it still operates within familiar parameters of human experience. The discussion of the practice of the path also does not extend beyond a rational and recognisable dimension of human potential.

The Buddha’s first teaching, on the Four Noble Truths, recognises the observable fact that while every one of our actions is based on a desire for happiness and pleasure, the truth is that we fail in our objective; the first Noble Truth is that we suffer.

The second Noble Truth is to identify the cause of suffering. According to the Buddha’s teaching, suffering is not inflicted upon us by some higher power, nor is it inevitable in a meaningless universe of random chaos. The second Noble Truth is that our suffering is caused; our suffering is due to a confused consciousness that mistakenly conceives of a self that, when investigated, doesn’t actually exist.

The Buddha discovered that confusion and suffering are not basic to us. We are not trapped in our delusion. The Buddha discovered the cessation of suffering, which is the third Noble Truth. He discovered freedom from the conceptual constructs that rule our consciousness.

The fourth Noble Truth is the Buddha’s prescription for how to practically address this condition of confusion. Nobody can save us, but we can apply practical measures to address the cause of suffering. The Buddha taught a remedial path of ethical action, of training the mind through meditation, through which wisdom emerges. Hence the Buddha empowered the individual, and taught how any person can attain the same freedom and awakening.

These Four Noble Truths are basic to all Buddhist teachings and paths. In these four truths, we can see that the Buddha did not introduce any mystical or metaphysical assumptions. His teaching never extended beyond the familiar pragmatism of remedying a problem.

It is not just contemporary people who appreciate such pragmatism. Assaji, one of the Buddha’s disciples, defined the Buddha’s teaching as follows:

All phenomena originate from causes; these causes were explained by the Tathagata [the Buddha]. The cessation of these causes was also explained by the Great Renunciant.*

NO-SELF AND BODHICITTA 

The delusion of self is never an essential reality: self is a non-essential construct that arises from ignorance, on the basis of non-essential causes. This condition, known as samsara, is extensively described in the teachings on the Twelve Links of Dependent Arising (Pratityasamutpada). As long as we suffer from this delusion, we continue to wander in the cycle of rebirths.

The Buddha taught that if we investigate, we will find no absolute self, neither in the subjective aggregations that we refer to as our “self,” nor in the objective aggregations of outer phenomena that we refer to as “other.” This does not mean there is no functioning person or phenomena, but it means that if we investigate, we will not find any absolute essence. The Buddha encouraged us to look, because it is this blind assumption that is our downfall.

Through mindfulness, or shamatha, meditation, the practitioner discovers the wider perspective of selflessness — vipashyana — and continues to gradually enhance this experience in ordinary life. Selflessness, or emptiness, is not an otherworldly experience, but a very real sense of presence, of relinquishing fixation on mental content, and providing wider perspective. With such vipashyana, the practitioner ceases to define his or her outlook in terms of self. This ultimately leads to freedom from the conceptual constructions of the ordinary mind (nishprapanca) and the realisation of complete awakening.

The sage’s vision of selflessness leads to renunciation of a private nirvana, and a corresponding vow to assist all sentient beings and liberate them from suffering, which is known as the bodhisattva vow. Such a vow ensures that wisdom doesn’t fall into self-absorption, and also ensures that compassion doesn’t become a personal project. A sage possessing wisdom devoid of warmth would be pitiful, as would a sage possessing love and compassion, yet with the dualistic strings of expectation.

This vision of awakening is called “bodhichitta” — a mind or heart of awakening — and is the core of the bodhisattva’s spirituality; it informs a greater vipashyana, and a greater courage and commitment to the world. Bodhichitta is the heart of the Mahayana path.

We might not be sages ourselves, yet we can appreciate the magnanimous qualities of the bodhisattva. This appreciation reflects a corresponding nature within ourselves — that we have the pure DNA that resonates with wisdom and compassion. This purity is innate to all life as the abiding ground of reality, and to realise this purity is the difference between ordinary sentient beings and a Buddha. All life has basic purity, while Buddhas have the additional purity of awakening.

SUTRA AND MANTRA PERSPECTIVES 

In the Sutra path, this two-fold purity is realised gradually. Delusion is eliminated gradually through the practice of the path, in which realisation of wisdom and compassion dawns gradually. The Mantra view sees the same reality from a “glass-full” perspective: as much as we might be neurotic and suffering beings, innately we are Buddhas. Otherwise why practice the path? Unless the condition is curable, why treat it? The good news the Buddha had for us is that our delusional condition is very curable indeed.

While both the paths of the Sutra and Mantra are based on our humble recognition that we are indeed confused and suffering individuals, the Mantra Vajrayana approach banks on the undeniable fact that, being curable patients, we are in reality in possession of the same healthy disposition as the physician, the Buddha. So while this physician prescribes a gradual treatment, the implication is that he or she is empowering our innate untarnished potential to be just as it is.

As the practitioner travels the Mantra path, confusion is purified, giving way to the vipashyana that sees the abiding innate ground of wisdom. Here mind is no longer seen as entirely a confused subjectivity, but rather is seen as a deity, with the world around seen as a pure realm. This is the dawning of sacred reality, also called pure perception, which is the scope of the Vajrayana yogi.

We may temporarily perceive and construct ourselves and others in terms of our delusion and our confused projections, yet the truth is that these constructions are merely temporary fleeting conditions. As it says in the Hevajra Tantra:

Sentient beings are Buddhas;
Temporarily obscured as they might be by fleeting stains,
When these stains are eliminated, they are actual Buddhas.

We are not dreaming up some new reality. We are embracing reality as it is, and this is why even in our obscured state we are presently able to recognise and value wisdom and compassion. While both the gradual and resultant vehicles consist of gradually eliminating obscurations and their causes, and gradually realising our potential, the resultant Vajrayana path acknowledges our true nature as the ground of our journey. We might perceive ourselves as ordinary beings, but we travel the path with an empowered perspective of our true worth.

*Ye dharma hetuprabhava hetum tesham tathagato hyavadat tesham ca yo nirodha evamvadi mahashramanah. The value of this statement is reflected by the fact that in Buddhist ceremonies, this is chanted as an auspicious invocation of the power of truth.

The wisdom is necessary and indispensable as faith alone cannot make you see reality. Therefore, we depend on wisdom, and in this logic wisdom is chief. But this wisdom will not be achieved if you are not motivated by faith, and therefore the faith is a prerequisite of wisdom.

-- 5th Samdhong Rinpoche, Lobsang Tenzin

慈悲的密意

如孝法师

人类对生命的感受，因人而异，就整个人类来讲，无论各种思想，各种宗教，各种阶级，各种意识形态的各种群体，都不能拒绝大悲而流露出的真诚与关爱 。如果我们仔细去观察，就会发现: 狗、猫、羊等众生，也都能够感受到我们的爱意，这提示了一个朴素的真理，无论任何形式的生命，生命的本质即是大慈悲。如此看来，这就是如来智慧德相常不离众生心头而显现，众生若不护持大悲心，即会失去感受生命，享受生命的能力，那么他的生命和生活必然是虚假、黑暗、痛苦的，这即是无尽的轮回! 虽然了解佛教的人不多，但时时刻刻所有的人都在与佛陀的法身(自已的心)对席而谈。然而这只是理论层面的一种粗浅的认知，想回归庄严的生命故乡——佛陀的世界，大悲即是唯一的船票 。

大悲是一种力量，能出生一切良知、万善、觉性、福报、事业、国土、转化烦恼、忘记执着、觉醒人、我、众生、寿者之虚妄，因此大悲是体会生命真相的利器，是人类进步与文明的源头；诸佛圆满大悲所流露出来的誓愿身准提菩萨——即是一切有情自心圣洁与福报的显现。心的本体自性即是清净，清净与大悲无二，这就是准提法门能带给我们的加持与悉地。所以准提咒印之道即是修习自性清净的唯一法门，而一切本尊别法都需在清净的自性反射下才能影现，准提是一切密法之根，显密圆门，佛法本怀；具足方便，圆满大悲，显现菩提。

准提菩萨与汉地众生的因缘不可思议，深广无尽。

为何汉地众生与准提菩萨缘深不可测呢? 因为汉地以儒为标的文化，传承五千年相续不断，而儒的中心即是三纲五常的人本位理想与实践，既不同于印度的以无量天神的理想为国家理想的王国，亦不同于欧美的以上帝造人的上帝思想为本位，或者非洲边地恶业有情聚集之地，而只有请观音中其它五道去度化他们，而准提菩萨就安住在我们汉地，在中国历史上，各个阶层上都有许多修持准提法门而获得成就，因此我们汉地是准提菩萨誓愿所教化的国度。

因此，想要感受真实生命的存在，在大的层面即是良知，在具体的方面(学佛人的层面)是缘一切有情的大悲，是自利、利他的根本，在已悟处的道人层面是回小向大，纠偏向圆的下手处，因此准提法门之境界无有止境一即一切，一切即一，因为自性境界无有止境，一即一切，一切即准提大悲。

即此显中有密，密中有显，显是密之显，密是显之密，有则双存，无则并遣，佛法以一心统万殊，众生万心体即清净准提一心，若以清净心，至诚而发菩提心，即禅、律、净、密一切行门圆融互涉，现证菩提有余，若以了义不了义而于佛法中见门户竟立，师承高下，人我是非，倒不如去追求“挂印辞去一身累，采菊东篱见南山”的一人无佛天下了。

I realise that even though I should possess the whole world, at my death I should have to give up everything; and so it will confer happiness in this and the next life if I give up everything now. I am thus pursuing a life which is quite opposite to that followed by the people of the world. Give up thinking of me as a living person.

-- Milarepa

Living in Harmony When Things Fall Apart

by Venerable Thubten Chodron

All of us know about the environmental degradation that our planet faces and we may have some inklings of how, if it is not checked, it will affect our lives and those of future generations. Nevertheless, most of us tend to get stuck when it comes to responding to this situation in an appropriate way. Instead we get sidetracked by feelings of helplessness, blaming others, and lack mindfulness. Let’s investigate these detours and see what we can do to overcome them.

OVERCOME HELPLESSNESS BY STRENGTHENING DETERMINATION

Last year, I attended a Buddhist monastic conference on the environment and learned that there is now a new psychological ailment called “climate anxiety or environmental anxiety.” That is, people look at the environmental devastation and become fearful, angry, anxious or apathetic in response. There is so much to do and so little time to make the necessary changes that, rather than face the challenge with creativity and fortitude, we stay stuck in our emotions and do very little. It is as if a corner of our mind thinks, “If I can’t fix this problem quickly and easily, why even try?” and we sink into despair.

MAKING EFFORTS TO PROTECT THE EARTH IS IN ACCORD WITH THE BUDDHA'S TEACHINGS

This debilitating mental state becomes an extra, added obstacle to rectifying the problem of global warming. It is also contrary to the attitude the Buddha encourages us to have as Dharma practitioners. If the Buddha were to think that since infinite sentient beings are drowning in cyclic existence, it is impossible to lead all of them to liberation and if he then threw up his hands in despair and refused to teach after he had attained enlightenment, where would we be today? But the Buddha knew that just because something is difficult, it doesn’t mean we give up and don’t act. Instead, he knew that whatever he did to teach and guide sentient beings would benefit them, even if the final objective of having all the countless sentient beings attain enlightenment was virtually impossible. He called up his hope, optimism and joyous effort and did whatever he could, and so must we to heal the natural environment.

AVOID BLAMING OTHERS BY BEING RESPONSIBLE FOR OUR PART

Another way our mind becomes side-tracked is by blaming others for the environmental mess, complaining, “This is due to the greed of corporations, their CEOs and shareholders. It’s the fault of engineers who didn’t plan ways to stop the flow of oil should a rig break in deep-ocean drilling. The government isn’t doing enough to control companies and stimulate research into alternative energy strategies.” This way of thinking creates feelings of helplessness, which we mask with rage and blame. It is a clever way that our self-centred ego has of abdicating our own responsibility, expecting others to fix everything, and justifying our lack of involvement.

Instead of attributing evil intentions to others, we would be better off examining our own minds, owning our bad motivations, and changing them. Instead of pointing the finger at others’ greed, how about acknowledging our own? After all, we are the ones who over-consume and deplete natural resources. I think it would be more productive to look at what we could do to change the situation than to get stuck in finger-pointing.

This is not to say that we overlook the carelessness and greed of corporations and the inertia of governments. Those have to be called to people’s attention. However, let’s not think that we are not involved in the problem, for we have bought into the view of a materialistic society that wants to consume without restriction.

BECOME HEEDFUL BY SEEING INTERDEPENDENCE

This leads us to examine how we live “on automatic,” with little heedfulness and mindfulness regarding how our individual lifestyles affect the planet. For example, some years ago I met a couple who were both university professors teaching ecology. They cared deeply about the environment and the people and animals living in it and were very concerned about global warming. One day their children came home from school and said, “Mum and Dad, we need to recycle our paper, plastic, metal and glass to protect the environment,” and “We want to carpool with our friends when we go to after-school activities. Can you carpool with other professors when you go to work? Or how about riding the bus? Let’s get cloth bags for our groceries. Using so much paper and plastic isn’t good for the environment.”

The parents were surprised. They had never thought about the effect of their own lifestyle on the environment. They had not taken into consideration what they could do on an individual level in their daily lives to protect the environment and the living beings they cared so much about.

Acting in a more environmentally-conscious manner in our own lives is an antidote to the feelings of despair, helplessness and anger. In doing this, we face the mind that says, “But it is inconvenient to carpool or ride the bus. I want to go and come by myself when I want to,” or “It takes time to clean glass, cans and milk cartons, and to separate recyclables,” or “It’s tiresome to keep track of cloth bags. It’s so much easier to get a bag at the store.” Here we have to face our lazy and self-centred attitude and remember that we live in an interdependent world.

Recalling that each and every sentient being wants to be happy and avoid suffering as intensely as we do, we focus on the kindness we have received from others. This way of thinking generates within us a strong determination to live in a way that cares for other living beings. If this means enduring some inconveniences, we can do that because it is for a greater purpose. We should encourage ourselves in this way, knowing that we will feel better about ourselves when we think and act in ways that care for others.

I think that if the Buddha were alive today, he would establish precepts to recycle and to stop wasting resources. Many of our monastic vows arose because lay people complained to the Buddha about what the monks or nuns did. Each time this happened, the Buddha would establish a precept in order to curb the detrimental behaviour. If the Buddha were alive today, people would complain to him, “So many Buddhists throw out their tin cans, glass jars and newspapers! At the temples they use disposable cups, chopsticks and plates, which not only make more garbage but also cause the destruction of many trees. They do not seem to care about the environment and the living beings in it!” I would feel embarrassed if I was doing that and someone complained to the Buddha about my behaviour, wouldn’t you? So even though the Buddha isn’t physically here to establish a precept to recycle and to curtail consumption, we should voluntarily do this as it is in accord with his teachings.

STAY CONNECTED IN THE HEART

After the oil spill in the Gulf, someone told me that the constant images in the media of birds and sea animals covered in oil and dying brought up feelings of sadness as well as anger in her. She asked me how to work with the situation, seeing that she could do little herself to remedy the situation.

I recommended doing the taking-and-giving meditation (tonglen in Tibetan) to increase our own love and compassion. Here we imagine taking on the suffering of others — in this case the birds and sea animals — and use it to destroy our selfcentred thoughts and then imagine giving our body, possessions and virtue to others to bring them joy. It is good to do this meditation for the oil company executives and engineers as well as for all the people affected by the oil spill. In this way, we remain connected to those living beings in our heart and avoid falling into apathy. In addition, this meditation enhances our love and compassion so that when we have the opportunity to directly benefit others we will be more willing and confident to do so.

We are all citizens of this planet and thus each of us has the responsibility to be mindful of how we use its resources. Rather than indulge in blaming others for the environmental degradation and climate change, feeling helpless to do anything about it ourselves, falling into the stupor of apathy, and being heedless regarding our own personal impact on the environment, let’s do our part — however big or small that may be — to lessen and stop climate change and the destruction of nature. In this way, our lives will be meaningful and our minds optimistic as we bring the Buddhist principles of interdependence, wisdom and kindness into our daily actions.