Discovering the True Nature of Mind

by Tenzin Wangyal Rinpoche

Vision is mind.

Mind is empty.

Emptiness is clear light.

Clear light is union.

Union is great bliss.

This is the heart instruction of Dawa Gyaltsen, a Bön meditation master who lived in the eighth century. Bön is the native, pre-Buddhist religion of Tibet, which has incorporated many Buddhist elements. This teaching is a direct introduction to the nature of mind and is not elaborate with ritual. The pith instructions of these masters — their heart advice to their students — are often only a few lines, but these few lines can guide the fortunate practitioner to recognising his or her own true nature as Buddha.

VISION IS MIND 

How do we work with Dawa Gyaltsen’s instruction, which begins, “Vision is mind”? Vision includes everything we perceive, but I suggest that you use what bothers you as an entrance to this practice. Do you have a famous person in your life? The famous person is the one who seems to be born to create a problem for you, as if that were his or her number-one mission in life. Sometimes we feel there are people like that. Such people can make trouble for you not only with their presence, but with one single postcard sent to you. When you see the postcard with their handwriting on it, you are immediately disturbed.

So we begin our meditation practice with this famous person as our starting point. Create a protected environment and sit in a comfortable upright position. Now invite the image of your famous person to come into your awareness. They always come anyway, but this time you are inviting them so that you can look more deeply into this experience. What exactly is this famous person composed of? See the image of the person, the character of this person who bothers you so much. Sense the energetic or emotional presence of this person. When your famous person was born, he or she did not show any physical signs or marks of what you now see. And not all people share your view of this person. What you perceive is your mind, your karmic vision, which is more karma than vision.

So in this moment, instead of looking out and focusing on that person, look inward. Step back and let the experience come in. Do not step forward but step backwards. Don’t go to your office and make phone calls and send emails. Just sit and close your eyes and reflect on this person, and experience what you’re experiencing at this very moment. This is your vision. It is very much in you, in your mind. That famous person is now an image or a felt sense. Perhaps you have a sense of being contracted, closed or agitated in the presence of this person; feel this fully, not simply with your intellect. Sit with the image of your famous person, and with the resulting feelings and sensations, until you recognise that this experience is in you, and you conclude, “Vision is mind.”

MIND IS EMPTY

The next question is, “What is this mind?” Look for your mind. Look from the top of your head to the soles of your feet. Can you find anything solid? Can you find any permanent color, shape or form that you can call your mind? If you look directly, you come to the conclusion that your mind is empty. Some people come to this conclusion very quickly; for others it requires an exhausting search to discover this clear awareness. But this is what mind is. You can obviously pollute that clarity in any given moment, but by continuing to look directly, you can discover that mind itself is just clear. Clear means empty. “Empty” is a philosophical term, but as experience it is clear and open.

So what began as the famous person is now clear and open. If this is not your experience, you are grasping the image and holding on to the experience in some way. Just be. Relax into the experience. Simply be. Mind is empty. When we arrive at the experience of emptiness and vastness through the doorway of the famous person, it is possible to have quite a strong experience of emptiness.

EMPTINESS IS CLEAR LIGHT

Our next question is, “What is this emptiness?” Sometimes emptiness is scary to the point where someone may prefer even their famous person to this nothing where one experiences the absence of self. But this experience of open space is essential. It clears the identity that creates the famous person. In order to clear the obstacle of the famous person, you have to clear the identity that creates that famous person. There is an expression, “The sword of wisdom cuts both ways.” Don’t be scared by this. Remember: “Emptiness is clear light.” It has light. It is possible to feel the light in the absence of the stuff.

Usually we accumulate a lot of stuff in life. Then we have a big yard sale in order to get rid of that stuff. For a moment we might feel “Ahhh . . .”—a sense of relief at getting rid of our old stuff — but soon we are excited again about all the new stuff we can accumulate to decorate and fill the open space. In your meditation, when things clear, just be with this. Don’t focus on the absence of the stuff, but discover the presence of the light in that space. It’s there. I’m not saying it’s easy to recognise and connect with the light — clearly it will depend on how much you are caught up with appearances and with the famous person. I’m not talking about the clear appearance of the famous person; I’m speaking of the clear appearance of the space.

So when you look at appearance and discover it is mind, and then discover that mind is empty, clear light emerges. When you look for the mind, you don’t find the mind. When you don’t find anything, the Dzogchen instruction is to “abide without distraction in that which has not been elaborated.” What has not been elaborated is that space, that openness. So you look for mind; you don’t find anything. What you don’t find is pure space which is not elaborated. So don’t do anything. Don’t change anything. Just allow. When you abide in that space without changing anything, what is is clear light. The experience or knowledge of emptiness is clear light. It is awareness.

Clear light is the experience of vast emptiness. The reason you have a famous person in the first place is that you experience yourself as separated from the experience of the vast, open space. Not recognising the vast space, not being familiar with it, you experience visions. Not recognising the visions as mind, you see them as solid and separate and out there — and not only out there, but disturbing you and creating all kinds of hassles for you that you have to deal with.

Perhaps you say, “Well, I am very clear about the direction in my life.” Here, you are clear about something. The clarity Dawa Gyaltsen points to is not clear about something; it is clear in the sense of being. You experience your essence, your existence, your being as clear. That clarity is the best. Through experiencing that clarity, you overcome self-doubt.

CLEAR LIGHT IS UNION

From this experience of vast emptiness we say, “Clear light is union.” The space and the light cannot be separated. Clear refers to space, and light refers to awareness; awareness and space are inseparable. There is no separation between clear presence and space, between awareness and emptiness.

We have a lot of notions of union: yin and yang, male and female, wisdom and compassion. When you pay close attention to the experience of emptiness, you experience clarity. If you try to look for clarity, you cannot find it — it becomes emptiness. If you don’t find it, and you abide there, it becomes clear. The experiences of clarity and emptiness are union in the sense that they are not separate. Clarity is the experience of openness. If you don’t have the experience of openness, you cannot be clear. What is clear is that openness, the emptiness. What is empty and open is that clarity. The two are inseparable. Recognising this is called union.

This means that our experiences do not affect our relation to openness. It is usually the case that experiences affect our connection to openness because immediately we get excited and attached. Then we grasp, or we become agitated, conflicted and disturbed. When that doesn’t happen, when our experience spontaneously arises and does not obscure us, that is union: the inseparable quality of clear and light. You are free; you are connected. You are connected; you are free.

This combination experience, whether in deep meditation or in life, is rare. Often, if you are “free,” that means you are disconnected. So this sense of union is important. Having the ability to do something and the ability to feel free, having the ability to be with somebody and still feel a sense of freedom, is so important. That is what is meant by “clear light is union.”

UNION IS GREAT BLISS 

If you recognise and experience this inseparable quality, then you can experience bliss. Why is bliss experienced? Because that solid obstacle to being deeply connected with yourself has disappeared. You can have a strong experience of bliss because you have released something. Bliss spontaneously comes because there’s nothing that obscures you or separates you from your essence. You have a feeling that everything is complete just as it is.

So you begin with the famous person, and you end up with bliss. What more could you ask for? This is the basis of the whole Dzogchen philosophy in a few lines. The famous person you project is great bliss, but you must understand this as your mind, and that very mind as empty. From there, emptiness is clear light, clear light is union, union is great bliss. You can experience this in an instant. The moment you see the famous person, you can instantly see light. But sometimes we have to go through a longer process to see this. It is a question of ability. So this progression, this process, is our practice. It takes time. But there is a clear map.

These five principles can be applied in daily practice. You can do this practice any place, in any given moment, and especially when the famous person is bothering you. When a difficult circumstance arises, of course you could just live with it, or you could try to find one of many solutions. But as a Dzogchen practitioner, this practice of the Fivefold Teachings is what you do. Perhaps you lost a business deal and you feel bad. What does “lost” really mean? You look at that; that is vision. Whether fear-based vision or greed vision, you look directly at that experience. Be with that experience. Then you realise it is mind, and you look at your mind and discover that mind is clear — just clear. Even when we have a lot of problems, the essence of mind is always clear. It is always clear. There is always the possibility to connect with the essence of mind rather than the confusion aspect of it.

HOW WE CONCLUDE

I love this practice very much. On the one hand, it is so practical. It gives you a tool to deal with a very specific situation. On the other hand, it guides you directly into the essence, to the root of yourself. It always amazes me when people fight with one another and say, “Oh, that terrible person. We have been good friends for a long time and I always thought that person was so honest. It took me a long time to discover that that person is really terrible.” So your conclusion is that that person is terrible. Have you heard people say things like that? This is not really a healthy solution. It’s like going to therapy and realising, “My dad was really a bad guy. Now I feel much better.” Of course, you might realise some difficult aspect of your situation, but realising that is not the conclusion. You need to conclude into the essence, conclude into the root, to come to the place in yourself where you realise your mind is clear and blissful and the image that was bothering you has finally dissolved through your meditation.

What is the conclusion here? The conclusion is bliss. “Union is great bliss.” What better conclusion would you want than that? And it will be like that if you open your mind to learn, trust with your heart, and pray. It’s really important to pray, and to pray for a deep experience. Because if what you think is not that deep, the result won’t be that deep either. Through prayer, you open your heart and receive the blessings of effortlessness. The quality of effortlessness is a quality of heart, and devotion and prayer open the heart. So praying is wonderful. It sets up the intention and puts you in the right direction, so when you do the practice of meditation — of directly looking and being with your experience — it will work.

I encourage you to practice this heart advice of Dawa Gyaltsen, to look directly into what is disturbing you and discover the nature of your mind. Through the profound simplicity of these five lines, not only can you heal your day-to-day life and make it lighter and more pleasant, but you can recognise and connect with your innermost essence, the nature of your mind as Buddha.

QUESTIONS AND ANSWERS 

Question: In terms of the experience of “vision is mind,” it seems that our grasping mind, our small mind, is different from the natural state of mind which is clear light. I don’t know how to bridge the gap between the grasping mind and emptiness, because the grasping mind doesn’t seem empty.

Tenzin Wangyal Rinpoche: It doesn’t seem empty, but it is. If you look at the ocean you might find it calm and peaceful, or with small ripples, or bigger ripples, or small waves, or bigger waves. All these appearances – from calm to ripples to waves – have the quality of wetness. All are water in every appearance. The appearance of the ocean can never be anything other than water, no matter how terrible or peaceful the ocean appears. In the same way, no matter what vision appears, it is always empty. The essence is always there. The only question is, “Am I able to see it or not?”

Question: It is wonderful when the famous person dissolves, but I still have an obligation to him or her, a responsibility. He or she is my child. So the “famous person” situation may keep recurring. Do I keep dissolving in the same way?

Tenzin Wangyal Rinpoche: Sure. The famous person can still be famous without disturbing you as much. The reason we call him or her “famous” is that they really bother you. Do they really need to bother you? No. He or she can be as they are or they can be different, but they don’t have to bother you. We have expectations that things need to be a certain way. Do they really have to be a certain way? No.

Let’s take a situation in which I’m trying to help my child. How am I trying to help? I want him to go to school and study well. So what’s the problem? Well, the child has some difficulty learning. O.K. So I’m trying to do the best I can under the circumstances. If I’m doing that, then what am I worrying about? Some people learn faster, some learn slower. Right?

But the problem is not about the child learning too slowly; it’s that I can’t accept the situation. It’s not about the child; it’s about me. I have some fixed idea about what would be good for my child. This is usually the case. I think, “What I want is good for you.” The child probably doesn’t agree. He might be interested in a completely different thing than I am. But I feel like I’m the boss, and of course I am: I have a moral responsibility and so on. But there is someplace where it is just fine. I need to realise that.

Question: Is it just the lack of practice of recognising that “vision is mind” that makes me feel there is a hook that draws me back to, “Yeah, but that famous person really is mean”?

Tenzin Wangyal Rinpoche: I am not suggesting that this is the only way to deal with life. This is one of the Dzogchen ways. It is not a samsaric way, and sometimes we have to deal in a samsaric way. If somebody is trying to cheat me, of course I don’t like that. If somebody asks me for something, I don’t mind giving. But if somebody is taking something from me, then I don’t want to give. If that aspect of me seems to be who I really am in this moment, then I will fight or do whatever needs to be done. It’s not a question of one approach being more valid than another. Who I am and what realisation I have determines how skillfully I am able to work. In the end, the real sense of victory is the practice. But in the conventional sense, we do whatever we have to do. We naturally defend and we fight. Sometimes, you defend, you fight, and you still lose. Then maybe you don’t have any other choice but to see it as emptiness! That is a forceful way of discovering emptiness.

Thoughts usually follow one upon another without intermission. In the same way, we usually chase after our thoughts like a dog that fetches the same stone thrown time after time. One thought gives birth to two, and two to three, and soon they multiply and completely invade our mind. But, lions unlike dogs don't play fetch. Instead of watching the stone, a lion would turn back and look for the one who threw it. By following the lion’s example, we can look at the source of the thoughts rather than following the thoughts themselves, and see that thoughts arise from the absolute nature of mind. In this process, thoughts naturally dissolve into that absolute nature and do not proliferate.

-- Shechen Rabjam Rinpoche

净土摄受众生的最低标准

净界法师

《华严经》的十大愿王导归极乐，这是一种大根器修行净土的方法。有些人说：我的根器不行，不能修十大愿王，怎么办呢？还是有办法。我们看第二个经典它的传承。「而《观经》下品下生，五逆十恶，具诸不善，临命终时，地狱相现，有善知识，教以念佛，彼即受教称念佛名，未满十声，即见化佛授手，接引往生。」

前面的《华严经》当然是一个很高的境界，这是一种大乘的善根成熟菩萨所修的。在净土当中，它又开出一个特别的方便，就是在《观经》的九品往生当中，有一个下品下生，这个下品下生是什么境界呢？「五逆十恶，具诸不善」这个人他平常是做什么事呢，造五逆的罪业，杀父、杀母、杀阿罗汉、出佛身血、破和合僧，乃至于十恶，乃至于具诸不善，就是什么恶事他都敢干，这个人大概是不深信因果的，这是一个平常的因地。这个人到最后怎么办呢？

「临命终时，地狱相现」，临命终时，这个罪业太重，花报就现前，这个地狱的火。这个中阴身现前，就是马上从中阴身要转成正式的果报，就是我们讲前阴中阴后阴，前面的五阴已经是被无常所破坏，下面的地狱的五阴?还没有生起，这个时候有一个过度时期叫做中阴，这个时候他就看到什么中阴呢？看到地狱的中阴，就是地狱的猛火现前。这个时候，在这个紧要关头有点转机了，我们看什么转机呢？「有善知识，教以念佛」。这个时候就在紧急的情况，这个善知识，特别是指对净土法门有了解的善知识，这个善知识就「教以念佛」。

「教以念佛」这个地方，印祖讲的比较简单，但是从经文来看，它是两个内容：第一个、这个善知识要告诉他要忏悔，告诉他因业果决定，你造的恶业，这个是地狱的果报，你要以忏悔心来断相续心，这是第一个。第二个、再介绍他成就净土的因果，怎么样念佛、怎么样往生极乐世界，或者就先赞叹极乐世界的果德、极乐世界的庄严，然后再说明它因地的修行方法。就是第一个先教他忏悔，先破恶然后再生善。这个人也是有善根的，我们看，他听了以后「彼即受教」，他就接受了，接受了以后「称念佛名」，这一念心至诚恳切的来忆念弥陀的名号，乃至于「未满十声」，这个时候「即见化佛授手接引往生」。这个意思就是说，他以十句佛号的功德，把一个地狱的众生，转成一个佛道的众生，因为他到极乐世界必定成佛故，必定成佛。

极乐世界，我们讲它是不退转的，不退转于阿耨多罗三藐三菩提，你到那个地方，你在那一期的生命决定成佛。这个十句佛号有这么大的力量，把一个十法界里面最低法界的众生，把他超生到佛法界，这个是不可思议的境界。

当然这个理论上，一切法毕竟空，一切法无自性，这个理论也是真实的，业力没有自性。这一切法没有自性，从因缘的角度来说，这当中有个道理的，蕅益大师在《弥陀要解》讲出了三力不可思议，就是说一个地狱的中阴身的众生，凭什么往生极乐世界，就凭他这一句佛号，一句弥陀念诵听，念从心起，声从口出，音从耳入，他这样子一听回去以后，有三种功德力：

第一个、心力不可思议，他在临终的时候，那一念心是无前念、无后念，非常猛力。心能造业、心能转业，他能够念的那一念心不可思议。

其次、法力不可思议，他所忆持的是一个万德洪名，名以召德，阿弥陀佛的名号，是总持阿弥陀佛的所有功德。换句话说，阿弥陀佛把所有的功德放在这个佛号、放在这慈悲开示个声音上，这个万德洪名，所以他这一念心，跟弥陀名号一接触的时候，这个功德力就产生出来。譬如说，我们这个身体是没有香气，「如染香人，身有香气」，我们这个身体跟香气一接触呢，这个香气就能够跑到我们身体里面来，「如染香人身有香气，此则名曰香光庄严」。我们这一念心去接触万德洪名亦复如是，这个万德洪名的功德力，就渗透到我们内心里面去了，法力不可思议。

其次呢，佛力不可思议。佛的那个大悲心，佛陀是没有灭度的，这件事我们应该要清楚，《法华经》佛陀很认真的说，佛陀是没有灭度的，佛陀?所灭度的，是那个我们能够见闻觉知的丈六比丘相，那个应化身。佛陀那个无量功德的清净法身，那个灵灵觉觉的佛性，昼夜六时恒常的在加被我们。阿弥陀佛就是这样子，他没有休息，念念相续无有间断，身语意业无有疲厌，他的功德是存在法界的，但是你必须要念他的佛号，才能够跟他的大悲心接触，感应道交。

所以这个地狱的众生，他念这句佛号以后，能念所念性空寂，感应道交难思议，他这一念心就依止弥陀的名号，跟阿弥陀佛的大悲愿力感应道交，佛陀就放光照射，那么这个时候就接引往生。三力不可思议，就凭着这三力，转地狱的果成金莲花，所以这个的确是不可思议的境界。这个人，它的意思是说，他完全没有学佛，他什么时候才学佛，他临终才开始学佛，他在短暂的时间，发出那么大的功德力，这个是一个净土的他力门的特色，当然对我们也有很大的鼓励作用。这个是把净土摄受众生的最低的标准也标出来，前面的《华严经》是一个法身大士，上至文殊普贤，这个地方是把净土的最差的标准也标出来，下至五逆十恶。

We have also lost the sensitivity to listen to our own inner voice. Loss of this sensitivity is largely due to the conditioning of modernity that makes us think about ourselves as something independent and artificial. We have distanced ourselves from our own nature, and when we distance ourselves from our own nature we also distance ourselves from nature surrounding us outside. This distance creates fear and conflict.

-- 5th Samdhong Rinpoche, Lobsang Tenzin

Eight Offerings

by Khenpo Karthar Rinpoche

MAKING OFFERINGS is part of the practice of Buddhism, and certain offerings are apparent on every shrine that is done in the traditional way. However, these offerings are much more than a ritualistic system and form; they are a viable extension of the commitment to serve all beings. Khenpo Karthar Rinpoche gave the following explanation of the seven shrine offerings during the Amitabha Seminar of July, 1981.

The making of offerings is an antidote to the pattern of attachment and greed. There is a material aspect to offerings, where a person offers from his or her possessions something particularly valued. Or someone may symbolically offer the totality of their possessions with the thought of bringing about benefit for all sentient beings, that the material deprivation of all beings may be remedied and their perfection of generosity take place. In general, offerings on a shrine are in a set of seven, in seven bowls, and there are specific meanings for each of the seven offerings.

Drinking Water (Auspiciousness)

The first offering is that of pure drinking water. It is offered with the thought that whatever benefit one accumulates may, for the present, bring about the annihilation of suffering through thirst among beings. Especially beings in realms such as the pretas, or hungry ghosts, may receive relief from the suffering of thirst. The offering is also made so that ultimately all beings may be permeated by loving kindness and compassion.

Bathing Water (Purification)

Bathing and drinking waters are offered to the body of the Buddhas, not because they are thirsty or need cleansing, but because by making such an offering to the objects of refuge, sufficient merit may be gained to bring about physical purification and cleansing of our own bodies, which are subject to negativity and are very vulnerable. The offering is also made, ultimately, to dissolve obscurations that interfere with meditation, that block Dharma understanding, and to purify all obstacles to Dharma practice.

Flowers (Generosity)

The third offering is the offering of flowers to the awakened ones to beautify their surroundings, though the gift of flowers is quite unnecessary in the perfection of their Buddha realms. Again it is for the benefit of those who make the offering and it is made with the intention that all beings might find noble forms to inhabit, and ultimately, that all beings might embody in their forms all of the marks and attributes of enlightenment, like the awakened ones.

Incense (Discipline, Moral Ethics)

Incense, or good fragrances, is offered not because the Buddhas and Bodhisattvas are in need of assistance to get rid of any bad odours. Rather, incense is offered so that the annihilation of all unpleasant and unhealthful smells may take place, and, ultimately, that the merit accumulated might bring about the realisation of perfection of the profound scent of discipline. It has been said that whoever has perfected the discipline is surrounded by a sweet fragrance.

Light (Patience)

The fifth offering is the offering of the lamp. The awakened ones, seeing through their wisdom eyes, have no need for such a small light, yet the offering of it is made with the thought that ignorance may be purified in all beings. It is made so that ultimately the merit of such offerings of light might cause the transcendental knowledge and experience to become manifest in all beings just as it has in the Buddhas and enlightened ones.

Perfume (Perseverance)

Of course, the radiant and perfect bodies of the awakened ones have no real need of an ordinary perfume in their experience of spontaneous perfection, but we make the offering so that temporarily all negative patterns may be purified, such as aggression, ignorance and attachment, and that ultimately not only the habitual patterns of beings but also the outer environment may become purified and perfected.

Food (Samadhi)

The seventh offering is the offering of food. The awakened ones have no need to indulge in material food offerings, but the purpose of such offerings made to the enlightened objects of refuge is to temporarily relieve suffering that beings experience through hunger and starvation, and to bring about an abundance of food. Ultimately, the offering is made so that beings may experience the perfect state of meditation, of samadhi, and that all beings may live on the spontaneous food of meditation.

It is important that one knows the purpose and symbolism of these offerings, and that whether one is able to offer one single bowl or many, one realises that the importance lies in the attitude with which one makes the offering to the enlightened objects of the refuge, the sources of all inspiration. Offering is an occasion for the accumulation of inexhaustible merit. One offers what one can. The more sincerely offerings are made, the more one will find themselves surrounded by an abundance of what has been offered.

Making the seven offerings is not just a limited cultural thing, relating only to a tradition or cultural ritual. If that were all it signified, then it would be a waste of time to discuss it in a teaching session. But it is something that is universally important and meaningful.

Upon examination you might find that you are making offerings for other than the reasons already mentioned. Maybe it is an exotic thing to do, or you do it because someone else is doing it, or from a sense of jealousy or competition, but these are not the correct attitudes. Instead of bringing about the accumulation of meritorious qualities, such ideas could bring the opposite, sowing much negativity for the future.

There is a story about a Kadampa monk who was used to making simple offerings. One day his benefactors were coming to visit so he woke early and made a very elaborate and detailed offering. When it was done he looked at the offering which he had so painstakingly prepared, observing that it looked very fine. But while sitting there looking at it he asked himself, "Why did I make such elaborate offerings on this day of all days, when on other days my offerings are very simple?" He realised that it was just because his patrons were coming that he had done this. So he grabbed a handful of ashes from his fireplace and threw it on the offerings, creating a great mess on the shrine. He sat filled with remorse at his ugly attitude and could not help but cry. When his patrons appeared he sat in tears with his shrine and robes covered with dirt, looking forlorn. The patrons inquired if a thief had come and robbed him, and he said that worse than an ordinary thief, a much more serious thief had come -- the thief of negative attitude robbed him of the possibility of profound accumulation of meritorious qualities.

The point is that one can easily fall into such traps of negative attitude, and it is critical to ask yourself why you are involved in doing the things that you do, what is your motivation. One makes offerings not for any mundane reason, but one surrenders everything to be able to experience perfect liberation and so that one may be able to liberate other beings as well as oneself.

For the mind to be still, the body must be disciplined.

-- 9th Karmapa Wangchuk Dorje

生菩萨家

文｜远尘

《大智度论》卷二十九云：“欲生菩萨家，欲得鸠摩罗伽地，欲得不离诸佛，当学般若波罗蜜。”论中对“菩萨家”解释云：“菩萨家者，若于众生中发甚深大悲心，是为生菩萨家。如生王家，无敢轻者，亦不畏饥渴、寒热等，入菩萨道中，生菩萨家亦如是。以佛子故，诸天龙、鬼神，诸圣人等无敢轻者，益加恭敬；不畏恶道，人、天贱处，不畏声闻、辟支佛人、外道论师来沮其心。”论中告诉我们，一个学佛之人应当发愿生菩萨家。所谓生菩萨家就是修行者应当在修行过程中发起无上甚深大悲心。所谓大悲心，就是大慈悲心。大慈悲心是诸菩萨将众生视为己身，救拔众生痛苦，给予众生欢乐的情怀。

慈悲是佛教的基本教义，也是菩萨对众生的悲悯情怀。所谓慈悲，就是慈爱众生并给与快乐(与乐)，称为慈；同感其苦，怜悯众生，并拔除其苦(拔苦)，称为悲；慈与悲合称为慈悲。菩萨的慈悲是以众生的痛苦为自己痛苦的同心同感状态，因而称为“同体大悲”。又因为菩萨的悲心广大，因而，又称为“无盖大悲”，简称“大慈悲心”。《大智度论》卷二十中对慈悲定义：“慈名爱念众生，常求安稳乐事以饶益之。悲名愍念众生，受五道中种种身苦、心苦。”也就是说，慈爱众生并给与安稳快乐，称为慈；同感其苦，并拔除其苦，称为悲。《大智度论》卷二十七又云：“大慈与一切众生乐，大悲拔一切众生苦，大慈以喜乐因缘与众生，大悲以离苦因缘与众生。”《大般涅槃经》卷十五云：“为诸众生除无利益是名大慈，欲与众生无量利乐是名大悲。”也就是说，去除不利于众生的因缘，就是大慈；给予众生无量欢喜安乐就是大悲。昙鸾大师在《往生论注》中说：“拔苦曰慈，与乐曰悲。依慈故拔一切众生苦，依悲故远离无安众生心。”虽然各种经论的解释大同小异，但其与乐拔苦的涵义却是一致的。

与一般的慈悲不同，菩萨的慈悲是一种无缘大慈，同体大悲的大悲心。诸菩萨常将众生的苦难视为自己的苦难，以等念怨亲，平等慈悲的心态对待一切众生。当众生遇到苦难时，菩萨感同身受，悲悯众生的痛苦，尽一切可能加以救度。如以慈悲著称的观世音菩萨，处处怜念众生的痛苦，并以有求必应、寻声救苦、随缘示现等善巧方便之法，迅速快捷地救度众生出离苦海。如《观世音菩萨普门品》论述观世音菩萨有求必应、寻声救苦云：“善男子，若有无量百千万亿众生，受诸苦恼，闻是观世音菩萨，一心称名，观世音菩萨即时观其音声皆得解脱。若有持是观世音菩萨名者，设入大火，火不能烧，由是菩萨威神力故。若为大水所漂，称其名号，即得浅处。”经中谈及观音菩萨随缘示现云：“善男子，若有国土众生，应以佛身得度者，观世音菩萨即现佛身而为说法，应以辟支佛身得度者，即现辟支佛身而为说法⋯⋯”总之，众生应以何身得度，观世音菩萨即现何种身份为其说法。

仅就以悲智行愿著称的四大菩萨来说，大悲观音菩萨以大慈大悲之心，以人溺己溺，人饥己饥的行愿度化众生。地藏王菩萨则以“地狱未空，誓不成佛；众生度尽，方证菩提”的大愿救度众生。大智文殊菩萨则手持利剑斩断众生的烦恼，普令众生生起无量智慧。大行普贤菩萨则以十大行愿广度一切有情众生。四大菩萨虽然行愿不同，但都是以大慈大悲之心，广为度化一切有情众生。慈悲心是众生成佛的基础，一个学佛者若无慈悲心，虽然修行，也难以成佛。唐代释道世《法苑珠林》云：“菩萨兴行救济为先，诸佛出世大悲为本。”《观无量寿经》云：“诸佛心者，大慈悲是。”

一个修行人，若能在平常生活中发大悲心，就与菩萨之慈悲行愿无异，也就是学菩萨道，修菩萨行，与诸菩萨同为一家人。

欲生菩萨家之人，应当学习菩萨发大悲心和发大愿：从今日开始，不跟随诸恶心，为度脱一切众生，当得阿耨多罗三藐三菩提。修道者应当常住菩萨道中，日夜精进修道，无有疲倦。于日日中常于诸佛所供养诸佛，严持戒律，修诸功德，心不懈怠。

修行者还应当学习诸菩萨，对于犯五逆十恶，以及断除善根之人生大慈悲，令入正道，不求恩报。修道者当学菩萨说诚实言，乃至于睡梦中从不妄语。学佛者应当发愿令众生眼见菩萨，即能得慈心三昧。还应当学诸菩萨，令一切法，悉为佛法，无有声闻、辟支佛法、凡夫之法种种差别。修行者当学习菩萨分别一切法，于一切法中，亦不生法相，亦不生非法相。上述种种无量因缘之法，都是发大悲心所能成就，因而都称为生菩萨家。

Within the all-pervasive expanse of the sky of great emptiness, without center or circumference, the shadowless sun of luminosity naturally arises, without emanating or dissolving, thus the dense darkness of innate and conceptual ignorance simultaneously vanishes, and the gateway of the great illumination of clear primordial wisdom freely opens, which is the vast expanse of the original primordial ground, free from restrictions and partiality.

-- Lama Tharchin Rinpoche

The Sutra of Recollecting the Three Jewels (Part 2)

by Khenchen Appey Rinpoche

What is the meaning of the word “Buddha”? There are two syllables in Tibetan for the word “Buddha.” These are sangs and rgyas. Sangs refers to awakening from sleep. Rgyas refers to the complete blossoming of a flower. Therefore, sangs.rgyas means awakening from the sleep of ignorance and increasing the understanding of knowable things. Therefore, in the Sanskrit language “Buddha” refers to either of those two syllables. However, in Tibetan “Buddha” is translated as sangs.rgyas.

Arya Asanga said that there are three qualities within the word “Buddha.” Since Buddha himself has awakened from the sleep of ignorance, he possesses the perfection of relinquishment. Second, the Buddha causes others to awaken from the sleep of ignorance. So, the Buddha possesses the perfection of compassion. Third, the Blessed One increases his realisation of wisdom. Therefore, Buddha possesses the perfection of realisation which sees all things as they are. In this way, Asanga has explained the term “Buddha” in relation to these three qualities.

Those who have not studied Buddhist philosophy think that studying the Dharma is a very difficult task. For this reason, some of you may think that you are not able to study the Dharma. However, it is not only the study of the Dharma that may appear difficult, but also any worldly matter that you have not studied will not be easy to understand at first. However, if you become accustomed to it, difficult-to-understand worldly matters as well as the study of the Dharma will become easier. There is no task you cannot accomplish if you apply appropriate diligence. We should all study the Dharma. Especially, it is immensely important for the monks and nuns involved in the practice of the Dharma to study the Dharma first. Generally speaking, the study of the Dharma is not something that should be done solely by monks and nuns. It is very important for all humans who aspire to gain happiness and who wish to discard suffering — whether monks or nuns, female or male lay practitioners — to study and practice the Dharma. Some people may have studied and understood the Dharma, but may not have actively engaged in its practice. Still, through the merit arising from merely listening to the Dharma, the seed of liberation is sown within your mind continuum.

The second section or latter part of The Sutra of Recollecting the Three Jewels concerning the Buddha reads, “The Blessed Buddha is the One Gone to Suchness. He arose through corresponding causes of merit and his root of virtue is inexhaustible.” The meaning of this is as follows: Generally, we will not be able to keep this human body forever. One day this body will perish. In that way, even the Shravaka Foe Destroyer who has gained great realisation will also die one day, and his ability to benefit sentient beings is limited. However, even though his physical body may not be present, the enlightened activities of the Buddha remain forever, without disruption, until samsara is emptied.

If someone were to ask, “Why is this so?” there are two reasons that explain why the Buddha’s enlightened activities will endure in this universe. The first reason is shown by the first sentence of this section of the sutra, which reads, “He arose through corresponding causes of merit.” “Merit” refers to virtue. The enlightened activities of the resultant Buddha are the results that correspond to the causes of multiple virtues. Commonly, it is said that there are five different types of results. Among these is “the ripening result of virtue.” It is said that some living beings in samsara may engage in virtues, such as maintaining moral conduct, for the sake of the attaining a human birth in their next life. If they engage in this type of virtue along with making the aspiration, “May I attain human birth in my next life,” consequently they will attain that higher rebirth. This is known as “the ripened result of that virtuous activity.” At that very time the result of that person’s virtue is complete, and it will not carry on further than the next lifetime, whereas at the time when the Buddha was a Bodhisattva, the virtues accumulated through his enlightened activities were not for the purpose of his simply gaining a human rebirth. Instead, he made an aspiration that the results of his actions would benefit all sentient beings. In this way, the Buddha’s activities resulted in “a ripening result of virtue.”

The meaning of the phrase “the result similar to its cause” in relation to karma is explained as [referring to] a result that is similar to whatever action was performed. This is known as “the result similar to its cause.” For example, whatever virtuous action is performed now will result in a similar virtuous action in the future. Likewise, whatever non-virtuous action is performed now will result in a similar non-virtuous action in the future. So, this is known as the result similar to its cause. Therefore, the Buddha accumulates merit by such actions as maintaining moral conduct for the purpose of continuing to perform similar virtuous actions in the future for the sake of all sentient beings. Then, whatever result was gained from that would be turned into an aspiration, such as “May I be able to continue to engage in the practice of generosity for the sake of others” or “May I be able to continue to maintain moral conduct for the sake of others.” The Buddha would make such aspirations so that he would continue to obtain the result similar to its cause.

Since the Buddha has made an aspiration not to waste the root of virtue, his virtue will never be  exhausted. Due to this, it is said that the Buddha and his enlightened activities are never spent. The merit arising from such selfless activities produces great merit that is endless. So, the second reason that explains why the Buddha’s enlightened activities will endure in this universe is shown by the words of the sutra, “his root of virtue is inexhaustible.” So, whatever virtues have been performed to gain Buddhahood for the sake of others are never exhausted.

The ultimate result that you gain by practicing on the path of the Hinayana is the result of a Foe Destroyer. After having attained the state of a Foe Destroyer, your root of virtue is exhausted when you enter into Parinirvana, whereas through practicing on the Mahayana path, you gain the state of ultimate Buddhahood. Having attained the state of a Buddha, the root of virtue never becomes exhausted. All this shows that even after attaining the state of a Buddha, your merit never becomes exhausted.

The subsequent words of the sutra read: “He is adorned with patience and is the foundation of the treasures of merit. His body is adorned with the noble minor marks and decorated with the flower blossoms of the noble major marks. Conforming to the stages of the field of enlightened activities, his appearance is not unpleasant to one’s sight and is delightful to devoted aspirants.” With respect to the Buddha, these six expressions show how he benefits sentient beings by manifesting the various kayas [i.e., enlightened forms].

The first two expressions, “He is adorned with patience and is the foundation of the treasures of merit,” illustrate the causes from which the Buddha’s enlightened bodies are produced. Mainly, there are two causes that are explained. These are the root or main cause and the lesser branch causes.

The root or main cause is the one that produces the overall body of the Buddha. The lesser causes mean those that produce the limbs of the body. The first phrase, “adorned with patience,” refers to the root cause. The second phrase, “the foundation of the treasures of merit,” refers to the cause of the limbs. Generally speaking, the word “patience” means that no matter what difficulties you may face, you do not become angry and your mind does not become disturbed. In brief, “adorned with patience” signifies that the beautified body of the Buddha arises from the cause of patience. Generally, if you meditate on patience, you will gain a beautiful body as a result. In contrast to that, if you display a black face with anger and resentment, you will be born with an ugly body as a result. Not only will that be the result in this life, but also in the next one. The beautiful body of the Buddha is a result of his meditating on patience again and again at the time when he was practicing on the path as a Bodhisattva. Due to that, his body is described as “adorned with patience.”

Anger is a very major fault. It takes us a long time to destroy anger from its roots. Understanding the faults of anger, it is therefore appropriate to think that you should overcome your anger. The practice of meditation on patience must start from today. How are you to meditate on the practice of patience? For example, even if you are being killed by others, you should try not to be defiled by anger. Instead you must try not to engage in harmful, non-virtuous activities of body, speech and mind. This was said by the Buddha. Even if someone robs you of all your belongings, you should reflect upon it with the thought, “By the merit of this generous gift of my belongings, may those robbers themselves become the treasure of generosity.” Instead of letting anger arise, you should try to produce patience instead.

The word “merit” in the phrase “the foundation of the treasures of merit” means virtuous action. The word “treasures” refers to the Buddha’s merit, or root of virtue, being inexhaustible. The word “foundation” refers to the Buddha being the source from which many other merits arise. In brief, this phrase shows that the individual limbs of the Buddha’s beautiful body are the result of the accumulation of numerous merits. It is said that ten times the merit of all sentient beings is equivalent to the merit that is the cause of producing one pore of the Buddha’s body. One hundred times the merit that is able to produce all the pores of the Buddha’s body will produce one of the minor marks of enlightened perfection. One thousand times the merit that produces all the eighty minor marks of enlightened perfection produces one of the thirty-two major marks of enlightened perfection. Among the thirty-two major marks of enlightened perfection, twenty-nine of them can individually be produced by one thousand times the merit that produces all the eighty minor marks of enlightened perfection. Now, ten thousand times the merit that produces each of the other twenty-nine major marks of enlightened perfection will produce the curl of hair located between the eyebrows of the Buddha. One hundred thousand times the merit that produces the curl of hair will produce the ushnisha [the protuberance at the top of the Buddha’s head]. Ten million times the merit needed to produce the ushnisha will produce the “conch of Dharma.” The conch of Dharma seems to signify the Buddha’s voice.

The phrase “adorned with the noble minor marks and decorated with the flower blossoms of the noble major marks” explains the very nature of the main structure of the Buddha’s body. The minor and major marks are the physical qualities that beautify the Buddha’s body. Among these two, the minor marks are the subordinate ones while the major marks are the principal ones. There are eighty minor marks, such as coppery-coloured fingernails. “Adorned with the noble minor marks” means that the Buddha’s body is adorned and beautified by these eighty minor marks.

The major marks refer to the shape of the wheels on the Buddha’s hands and feet, the ushnisha on the crown of the head, and the like. “Decorated with the flower blossoms of the noble major marks” means that, just as any physical body is beautiful when adorned with a garland of flowers, so those major marks, such as the wheels on the palms of the hands and the soles of the feet, make the Buddha’s body beautiful.

The first part of the phrase “conforming to the stages of the field of enlightened activities” indicates that the Buddha possesses the infinite perfection of enlightened activities.

The second part indicates that no matter what behaviour or activities the Buddha is engaged in, those who behold him always find him attractive, pleasing, and soothing to their minds. In brief, whatever action the Buddha is performing, such as walking, sitting, sleeping, talking, etc., his enlightened activities are calming to the mind of the observer. The second part of the phrase, “his appearance is not unpleasant to one’s sight and is delightful to devoted aspirants,” describes the enlightened activities of the Buddha’s body. When people see the Buddha’s body and observe his behaviour, not only do they think that this “being” is an exceptional one, but also a clear faith and devotion arises within them. Therefore, onlookers always see him as an agreeable sight and not displeasing to look upon.

The [next three] phrases of the sutra, “delightful to devoted aspirants,” “his wisdom cannot be overpowered by others,” and “his powers are invincible,” all demonstrate the types of enlightened activities the Buddha performs for the sake of the different natures possessed by his disciples. The essence of this conveys the idea that the Buddha receives seekers of the spiritual path in different ways. Generally speaking, there are two types of devotees who go to see him. One is the type who sees him out of devotion. The other type of disciple is the one who goes with the idea of competing with him.

The first type, the one with devotion, is further divided into two groups. The first kind is, for example, someone who has only heard about the Buddha but does not know anything about his qualities. So, out of curiosity, that person wants to see what the Buddha is like in actuality. Due to that thought, a seed is planted in his mind that, when ripened, enables him to see the Buddha later. As a result of this, he later goes to see the Buddha. That type of person is known as one who possesses what is known as “desiring faith.” That kind of faith, however, is not desiring faith in the real sense. The reason for this is that it is just a desire to see the Buddha.

Real desiring faith [that of the second kind of disciple with devotion,] is as follows: One hears of the qualities of the Buddha and comes to understand those qualities. Due to that, there arises faith in the Buddha. When this type of faith occurs within a person, it gives rise to the ripening of the root of virtue that already exists within that person’s mind continuum. For this reason that person now goes to see the Buddha. This is the true meaning of “desiring faith.” It is for this reason that two kinds of desiring faith are described.

These are the two types of people who possess desiring faith. When either of them is in the Buddha’s presence, they become very happy. For example, people who engage in meditation experience both great physical and mental joy. Similarly, at the time when people see the Buddha they become delightfully happy. Those people are acknowledged to be delightfully happy with desiring faith.

The subsequent phrases from the sutra, “his wisdom cannot be overpowered by others, and his powers are invincible,” indicate the people who go to see the Buddha with the intention to compete with him. They are also divided into two groups: the first is the person who wants to debate with the Buddha due to that person’s pride in his knowledge of logic among the five sciences. His intention is to defeat the Buddha through his knowledge. The second type of person is one who is physically very strong. This person has the intention of defeating the Buddha through the art of wrestling.

Among these two, the first, the person who wants to defeat the Buddha through his skills in debate, is unable to do so. The reason for this is that the Buddha’s wisdom cannot be defeated by the wisdom of any other living being. The second person is described in the sutra where it reads, “his powers are invincible.” Even though a person wants to physically compete with the Buddha, there is no way the Buddha’s power can be overpowered. The reason for this is that the Buddha’s physical strength cannot be defeated by gods or men. The Buddha’s body possesses matchless strength. There were many people who physically competed with him, but no one succeeded in defeating him.

Behold this beautiful body, a mass of sores, a heaped-up (lump), diseased, much thought of, in which nothing lasts, nothing persists.

-- The Buddha

事事順心、心包太虛 、賞花

慧律法师

事事順心

所以，修行人看什麼東西都很順眼。學佛以後，要是你看什麼事都順眼，就能得到真正的安詳。因此說：「境無好壞、唯心所造。」境界沒有所謂的好，也沒有所謂的壞。今天心情好，什麼事情都很好；心情不好，什麼事都變得很糟！

總而言之，一切都是心的問題，不是境的問題。「若人欲了知，三世一切佛，應觀法界性，一切唯心造。」這是說，如果有人想要了知，十方三世一切如來，人家怎麼成佛；「應觀法界性」，你應該觀照到宇宙天地萬物；「一切唯心造」，一切都是因心而起，因心而有。因此，心靈的窘困是人生最可怕的貧窮，在座諸位，身上沒有錢沒有關係，但不能沒有智慧。

心包太虛

有人問我：「慧律法師，你說你很有錢？比台灣的王永慶、新加坡黃祖耀，到底誰比較有錢？」

在座諸位，如果我們很有錢，執著我們的金錢，我們就必須每天為這些錢困擾。在台灣黑星、紅星的手槍很多，隨時都會找上門來，但很少人會找和尚。

我們修行人的心，包容整個虛空，整個宇宙，當我對世間無所執著的時候，盡虛空遍法界都是我的財產，你說不是嗎？諸位只要你能放下悟道，所有的山河大地統統是你財產。

有一些公司老闆仗著有錢，就把職員喊來喊去，稍微不順意就生氣，看不起人家、不尊重人家。自己的自尊心、優越感，將自己抬得很高，生活在人家的讚嘆世界裏。這種人是最可憐，也是最脆弱的，因為他經不起打擊。

賞花

例如我面前的這一朵花，當一個人今天發大脾氣，你叫他看花，他覺得不漂亮。叫一個失戀的人，來看這朵花，他內心只想著他的女朋友。當賞花的人死了太太，來看花怎麼看都不漂亮，因為他失去一個伴侶。當你的錢被倒掉了，來看這朵花，這朵花竟然變成錢幣，錢從花中冒出來，想錢想昏了。人的心很難控制，要控制就必須放得下。一樣看一朵花，其感覺卻因人而異，失戀的人、錢被倒的人，看花都不一樣。

如果是一位修行人，能夠敞開其心胸，就懂得如何去欣賞花，其實也不是欣賞花，而是在欣賞自己喜悅知足的心情。因為他不缺少什麼，對世間也是無所貪求，因此，他可以隨緣自在而知足地享受自己的清淨心、歡喜心。

俗話說：「人到無求品自高。」一個人無所求時，品行自然高超。又說：「無慾則剛。」沒有慾望的人，不必有所顧忌，講話就直了，不須要拐彎抹角。

修行人看這朵花漂亮，其實，不是花漂亮，而是修行人的心很漂亮。因為修行人能放下執著，沒有我執與我相。因為他知道這個不是真實的身體，這個世間不是永恆不變的。因此他沒有掛礙、沒有煩惱，他只想在有生之年，做一些有意義的工作。

At first, to be fully convinced of impermanence makes you take up the Dharma; in the middle it whips up your diligence; and in the end it brings you to the radiant 'Dharmakaya'.

-- Mahasiddha Padampa Sangye

The Sutra of Recollecting the Three Jewels (Part 1)

by Khenchen Appey Rinpoche

This is the teaching known as The Sutra Recollecting the Three Jewels. In this sutra, what does “jewel” mean? The Sanskrit word ratna has been translated into the Tibetan language as dkon.mchog. The Tibetan translation of the word ratna is not a literal translation. The translator at that time thought that if it were translated into Tibetan as “jewel,” there would be the possibility of it being understood as a gem, gold, silver, coral, and the like. So the translator decided to translate the term as dkon.mchog, which means “excellent rarity” or “rare excellence.” The translator himself revealed this. In the Uttara Tantra, when he was explaining the meaning of “rare excellence,” the Victorious Maitreya said, “Generally, there are six characteristics of something that is very precious: it is rare, stainless, powerful, attractive, superior to other things, and unchangeable.”

What does “recollecting” mean? Recollecting means keeping in mind whatever any person already knows to be the qualities of the Three Jewels. If someone were to ask, “What are the benefits of recollecting the qualities of the Three Jewels?,” it is said that one of the benefits to arise through recollecting the qualities of the Three Jewels is the production of faith. Examples of this faith in the Buddha are that producing faith in the Buddha who shows the path to temporary and ultimate bliss will lead you to taking refuge in the Buddha; it will lead you to producing the Enlightenment Thought for the sake of other sentient beings that is a cause for attaining the state of complete Buddhahood; and it will also motivate you to engage in virtuous actions, such as prostrations and making offerings to the Buddhas. Now, producing faith in the Dharma will inspire you to study the Dharma. After understanding what you have studied, you will then desire to put that into practice. Producing faith in the Sangha will cause you yourself to spontaneously aspire to gain the state of a Bodhisattva, and it will also create a desire within you to make offerings to other Bodhisattvas.

In brief, faith will create a desire within you to engage in virtuous actions. It will lead you to take refuge in the Three Jewels. It will also inspire you to perform such practices as the Seven-Limbed Practice, which is dedicated to the objects of refuge who are endowed with infinite qualities. If you do not have faith in the Three Jewels, no Dharma qualities will be able to arise within your mind. In a sutra it is said, “A flower will not arise from a burnt seed.”

There is enormous merit in remembering the qualities of the Three Jewels. Previously, when the Buddha Kashyapa was teaching, a girl walked by that area and heard the Buddha teaching. In her mind she thought that the Buddha Kashyapa had a very pleasing voice, and because of this she produced faith in the qualities of his voice. Due to the merit arising from this, in her next life she obtained rebirth in one of the heavens. So it was said by the Buddha. If you are able to gain such a result from just recollecting a single quality of a Buddha, then there is no question of the merit accrued by studying, contemplating, and meditating on the qualities found in the sutras and their commentaries.

The Sanskrit word sutra is translated in Tibetan as mdo. The sutras are to be understood as the collection of many different topics spoken by the Buddha. This particular sutra is known as The Sutra of Recollecting the Three Jewels. When the translator began translating this sutra from Sanskrit into Tibetan, he added the words “Prostrations to the Omniscient One.” This sutra is divided into three sections: recollecting the qualities of the Buddha, recollecting the qualities of the Dharma, and recollecting the qualities of the Sangha.

[FIRST, TO EXPLAIN THE RECOLLECTION OF THE BUDDHA:]

There are two sources that explain the first of these, recollecting the qualities of the Blessed Buddha. These are the sutras of the Hinayana school and the sutras of the Mahayana school. According to the first, the Hinayana sutras, his qualities are described in the following manner:

Thus the Blessed One is called the One Gone to Suchness, the Foe Destroyer, the Perfectly Accomplished Buddha, the One Who Possesses Knowledge and Its “Feet,” the One Who Has Gone to Bliss, Knower of the World, the Charioteer Who Tames Sentient Beings, and the Unsurpassable Teacher of Gods and Humans.

The part described here at the beginning of this sutra is the Hinayana version of The Sutra [of Recollecting the Three Jewels]. Up to this point, it seems that there are different translations of the qualities of the Buddha. If we explain this in accordance with the word order in the Hinayana sutra, there are some inconsistencies. Since the word “Buddha,” for example, is omitted [in the Hinayana sutra], a person trying to explain it as it is written would have a difficult time. For this reason, the words “Thus” and “the Blessed One” are placed side by side. Further, if someone were to continue explaining those words from the sutra, they would need to explain the nine qualities of the Buddha starting with “the Blessed One.” In any case, we see that the one who possesses those nine qualities is known as Buddha. This is the meaning of the sutra. Both Asanga and Vasubandhu similarly described it in their two commentaries on the sutra.

Among those nine qualities enumerated in the quote from the sutra, the first one is [that the Buddha is] “the Blessed One” (Tibetan bchom.lden.’das; Sanskrit bhagavan). The meaning of this first quality is that the Buddha is called “the Blessed One” because he has destroyed the enemy that obstructs the attainment of enlightenment. Someone might ask, “What obstacle did the Buddha have?” Just when the Buddha was about to attain enlightenment [under the Bodhi Tree], the Mara of the Son of the Gods created a lot of obstacles for him. Therefore, the Buddha’s main obstacle was the Mara of the Son of the Gods. So the Buddha is known as “the Blessed One” because he attained enlightenment after having defeated that demon. Furthermore, another meaning of “the Blessed One” is that the Buddha destroyed either the three afflicting emotions [i.e., desire, hatred, and ignorance], as understood from the twelve limbs of Interdependent Origination, or the two obscurations [of the afflicting emotions and knowable things]. Therefore, he is called “the Blessed One.”

Normally, in the Sanskrit language, this term, “the Blessed One,” is known as bhagavan. The first part of this word, bhaga, means “to destroy,” “fortunate,” or “excellence.” The second part of that word, van, means “to possess.” Therefore, it means “the one who possesses the quality of destroying,” or “the one who destroys the things that have to be destroyed.” The second part of the word means “the one who possesses those qualities that need to be possessed.” So a person like this is known as bhagavan or bchom. lden. He is also known as “the Blessed One” because he possesses all good qualities.

Now, the second part of the word [bchom. lden.’das, namely,] ’das, was added on by the Tibetan translator. The reason for this is that the word leg.lden. can be substituted for the word bchom.lden. The term leg.lden. refers to worldly gods. In order that the word leg.lden. not be understood to mean “worldly gods or higher beings,” the translator added the word ’das to differentiate it [i.e., bchom.lden.’das] from leg.lden or bchom.lden. The word bchom means “defeating the four Maras”: the Mara of the Afflicting Emotions, such as attachment and aversion; the Mara of the Aggregates, such as the impure aggregates arising from ignorance and the like; the Mara of Death, such as the one who dies by the power of his [or her] individual karma while not having any choice over the matter; and the Mara of the Son of the Gods, who is a god within the realm of desire and who creates obstacles to Dharma practitioners. So bchom.lden means that the Buddha has already overpowered all four of these Maras.

There is also another connotation of this, known as leg.pa.gdrup, which means six excellences or six virtues. What do the “six virtues” mean? First, it can mean six excellent qualities. The first of these six virtues is the excellent quality of power. Here, this denotes that no scholar is able to criticise the Buddha by saying such things as “the logic and reasoning you use in relation to the teaching of the Dharma is incorrect.” The second excellent virtue is the excellent quality of body. The Buddha’s body is very beautiful — even more beautiful than the body of the gods. The third excellent virtue is the excellent quality of glory. The reason for this is that the field of the Buddha’s activities is extraordinarily vast and the Buddha has an infinite number of perfectly trained disciples. The fourth excellent virtue is the excellent quality of fame. His fame has spread to wherever his disciples reside. The fifth excellent virtue is the excellent quality of transcendental wisdom. Through his wisdom, the Buddha has the realisation of knowing all knowable things within the relative and ultimate truths. He knows all things unerringly. The sixth excellent virtue is the excellent quality of diligence. The Buddha can effortlessly and untiringly perform different activities for millions of sentient beings in a single moment.

The second epithet [of the Buddha] is “the One Gone to Suchness” (Tibetan de.zhin.shek.pa; Sanskrit Tathagata). The meaning of this appellation is unmistakably knowing the nature of all things as they are. This quality emphasises that the Buddha is the perfect teacher. For this reason the Buddha has this title “the One Gone to Suchness.” The main reason for calling him “the One Gone to Suchness” is that no matter what teaching the Buddha might give, it always shows the true nature of all phenomena. It is not otherwise. The Buddha has never taught anything that is a perverted wrong view. For this reason, the Buddha is called “the One Gone to Suchness.”

The third epithet is “the Foe Destroyer” (Tibetan dgra.bchom.pa; Sanskrit arhat). The first syllable of this word in Tibetan, dgra, refers to delusional afflicting emotions, such as attachment, hatred, and the like, that arise within our minds. Those afflicting emotions are called “enemies” because they cause obstacles to the practice of virtues. Due to this they also throw us into suffering, and so they are called enemies. Since the Buddha has destroyed all the afflicting emotions, he is called “the Foe Destroyer.” And so it shows that the Buddha has gained the perfection of the abandonment of the afflicting emotions.

The fourth epithet is “the Perfectly Accomplished One” (Tibetan yang.dag.par.dzogs.pa’i.sangs. rgyas; Sanskrit samyaksambuddha). What does “the Perfectly Accomplished One” mean? The one who has accomplished all the qualities of enlightenment and who has accomplished all knowledge is called “the Perfectly Accomplished Buddha.” The Buddha is one who has realised the wisdom that knows all knowable things in a completely perfect way. This explanation shows that the Blessed Buddha is the one who possesses the perfection of realisation. For this reason, it shows that the completely and perfectly enlightened Buddha is the teacher who is superior to other teachers. For example, the Foe Destroyers of the Shravakas possess the quality of a Foe Destroyer because they have abandoned all the afflicting emotions that arise within their own minds. However, they do not have the ability to teach without making some mistakes and they do not know all phenomena as they truly are. Also, the teachers of the heretical schools, such as Hinduism, do not have all these qualities [such as abandonment of the afflicting emotions within their own minds, teaching without fault, and knowing phenomena as they truly are].

The fifth epithet is “the One Who Possesses Knowledge and Its Feet” (Tibetan rig.pa.dang.zhabs. su.ldan.pa). These two terms show the path to attain Buddhahood. If someone were to ask, “practice of what kind of path will help you attain Buddhahood?,” then this is explained in the following manner. First, to explain “knowledge” from the phrase “knowledge and its feet”: Suppose, for example, you need to walk to another country. To do this you need both eyes and feet. In this example, knowledge is analogous to eyes, and feet are analogous to the basis on which you stand and by which you move. So when you walk you look through your eyes and you move with your feet. Similarly, to attain the state of Buddhahood you need both knowledge and basic practice. From among the three higher trainings, knowledge refers to the training of wisdom. “Feet” refer to the other two higher trainings — the training of moral conduct and the training of meditation. These last two play the role of being the basis, or foundation, of wisdom. In brief, this shows that through practicing the three higher trainings the state of Buddhahood is attained.

With respect to wisdom, it is the mind that realises the true nature of phenomena. Moral conduct is to be understood as the mind that is committed to relinquishing non-virtuous actions. With respect to meditation, since at this point we don’t have freedom over our own mind, our mind is not able to rest in one place [i.e., it is distracted]. One-pointed concentration is needed to enable the mind to penetrate into the true nature of phenomena. However, during the recitation of sadhanas [Vajrayana Deity recitation practices] or the performance of rituals, there are chances for the mind to rest in one place or focus on some virtue. That very state of mind is called meditation.

Here is another way to explain this: “knowledge” is understood as the Right View from among the Noble Eightfold Path, while “feet” are understood as the seven remaining limbs of the Noble Eightfold Path. So all eight parts of the Noble Eightfold Path are needed to reach the City of Liberation. Yet again, another way to explain this is that “knowledge” refers to the three supernatural perfections of direct realisation, and “feet” refer to other perfections, such as the perfection of moral conduct.

The sixth epithet [for the Buddha, i.e., “the One Who Has Gone to Bliss,”] is known in Sanskrit as sugata (Tibetan bde.war. gsheks.pa). Su means “bliss” or “happiness.” Gata means “going.” Further, this is explained as: By relying on a pleasant path, you arrive at a pleasant destination. So, understand sugata to mean that you use a pleasing path to reach a happy destination. In some other traditions, the path is not pleasing or happy. For example, in the practice of Hinduism, some practitioners will immerse themselves for a long period of time in cold water during the winter, while others will sit or lie upon a bed of thorns. By these actions, they inflict much pain upon themselves. However, the followers of the Buddha do not practice Dharma in that manner. For them, through a pleasant path and through pleasant Dharma practices, they are able to attain Buddhahood. Thus, sugata means “going pleasantly.” Hindu practitioners claim that if you are too inclined toward the happiness of body and mind, then desire will arise. For that reason they believe that one should practice austere penances. However, these types of Hindu spiritual practices are regarded as faulty by Buddhists. Why do we say this? When you are too happy, you become desirous. Similarly, by inflicting pain upon your body and mind, torturing yourself, you will become depressed and that will lead to anger. Therefore, the performance of virtuous activities is the method that will free you from the entrapment of worldly existence. In other words, through these mind-pleasing methods you will attain liberation from the bonds of samsaric existence. Whatever practice you engage in, you should make sure that your action will lead you to the attainment of freedom from worldly existence. Otherwise, just engaging in an action of penance is meaningless and will never lead you to a higher result.

Further, if we look in detail about the meaning of the term sugata, then we see that su refers to “good,” “never falling back,” and “complete” or “without exception.” Gata is to be understood as the Buddha’s qualities of relinquishment and realisation. If you were to explain the word good simply in relation to both the Buddha’s quality of relinquishment and his quality of realisation, then the first syllable su should be understood as “not relapsing” with respect to the quality of relinquishment. Once the Buddha has relinquished the afflicting emotions, they will not return. So the Buddha’s quality of relinquishment is a complete abandonment. For example, once you are cured from the disease of smallpox, this disease will never return for the rest of your life. Similarly, once you relinquish the afflicting emotions, such as selfclinging, then no matter what external or internal conditions may appear, self-clinging will never arise within you again. For that reason the Buddha is called “Sugata.” This means that the Buddha has gained perfect and complete relinquishment.

Next, we will explain the term sugata in relation to the Buddha’s realisations. Since the Buddha perfectly realises all knowable things, we address him as “Sugata.” For example, it is similar to a vase full of water to which not even one more drop can be added. Other teachers who impart the Dharma, such as Arhats, Shravakas, and Pratyekabuddhas, have relinquished the afflicting emotions of obscurations so that these afflicting emotions will not return. However, they do not possess the quality of realising all knowable things. Therefore, teachers of other schools do not have the dual qualities that are suggested by the term sugata. The meaning of the qualities of the Buddha, or Sugata, is explained in great detail in Dharmakirti’s Pramanavartika as “good,” “not falling back,” and “without exception” in relation to the Buddha’s qualities of relinquishment and realisation. Also, in the words of the sutra, the Buddha’s names and the qualities of his enlightened activities, such as Knower of the World, Tamer of Sentient Beings, Unsurpassable One, Charioteer Who Tames Sentient Beings, etc., are all explained in great detail. However, here we are explaining them briefly.

The seventh epithet is understood as “Knower of the World” (Tibetan ’jig.rten.mkhyen.pa). Since Buddha knows the races and predispositions of all his disciples, he is addressed as “Knower of the World.” The Buddha knows which disciples have faults, which ones are progressing, which ones are about to go to lower births, and which ones have already arrived in the lower realms. The Buddha has the power to see all this. Further, he has the ability to see which ones need to be placed on the path to higher rebirth from the lower realms and which ones have already been placed on the path to liberation. So, Buddha is an omniscient one and is recognized as the “Knower of the World.”

The eighth epithet is known as “ the Unsurpassable Charioteer Who Tames Sentient Beings” (Tibetan skyes.bu.’dul.ba’i.kha.lo.sgyur. ba.bla.na.med.pa). Why is the Buddha known as “the Unsurpassable Charioteer Who Tames Sentient Beings”? Having seen the movements from birth to birth of sentient beings, the Buddha destroys the afflicting emotions of living beings who are fortunate enough to be able to attain the path leading to the City of liberation. For those beings, the Buddha will steer them along that path.

What does “charioteer” mean here? It is similar to one driving a horse cart or some other vehicle. In accordance with the predispositions and abilities of sentient beings, the Buddha leads them onto the path of liberation. For this reason, the Buddha is addressed as “Charioteer” and “Tamer of Beings.”

“Unsurpassable” should be understood to mean that there is no one superior to the Buddha who can lead sentient beings to the state of liberation. In the sutras there are several reasons cited as to why the Buddha is matchless. Sentient beings who are difficult to discipline can be tamed only by the Buddha. Even those whose mental continuum was filled with delusion were able to be tamed by the Buddha. For example, the Buddha’s younger brother, Nanda, had a difficult time being apart from his wife Pundarika due to his attachment to her. Through very skillful means, the Buddha convinced his brother to become a monk. He then led him in the practice of meditation, and finally Nanda attained the state of Arhatship. Another case involved Angulimala, a frightful and ferocious killer whose mind was filled with anger and hatred. Just hearing his name brought great terror to the hearts of people. Generally speaking, Angulimala was a very famous person due to his renown as a fearsome mass murderer. However, through the Buddha’s assistance, he became a monk and entered the path. Even then, he still frightened people. One time he was listening to the Buddha’s teaching along with an assembly of others that included King Prasanjit of Sarvasti. During the teaching Angulimala happened to cough, and even this caused the king to tremble. In yet another case, there is the story of a dimwitted Stavira monk. During his studies his teacher asked him to memorise the syllables om and bhu. When he tried to memorise the syllable om, he would forget the syllable bhu. When he memorised bhu, then he would forget om again. Even this person was also trained by the Buddha. In order to purify his obscurations, the Buddha first had him clean the shrine room of the monastery. Through this and other skillful means, the Buddha was able to cause him to purify his afflicting emotions and obscurations. Later, he became a learned monk. Not only that, but the Buddha placed him in meditation practice, and later he attained the state of Arhatship. In a similar way, there was another Stavira monk by the name of brtan.rgya.’od.srung who was a very proud and arrogant person. He possessed many qualities, such as clairvoyance and the ability to display miraculous feats. Due to this, he was very haughty and conceited. In order to discipline him, the Buddha himself displayed many miraculous acts. In his mind, though, even when the Buddha demonstrated so many miraculous feats, this monk continued to believe that he had more special qualities than the Buddha. In order to tame him, the Buddha continued to display even more miracles. Finally, this caused the monk to produce true faith in the Buddha. He then received teaching from the Buddha and eventually attained the state of Arhatship.

The ninth epithet is “the One Who is the Teacher of Gods and Humans” (Tibetan lha.dang.mi.rnam. kyi.ston.pa). Generally, the Buddha gives teachings to all sentient beings, without bias and regardless of their race. However, though the Buddha teaches all beings, gods and humans are the only two types of living beings who are capable of practicing the path of liberation. Foe Destroyers (Arhats) are of two kinds: god Foe Destroyers and human Foe Destroyers. There is no such category as animal Foe Destroyer. Therefore, the principal disciples of the Buddha are gods and humans. For this reason, the Buddha is addressed as “the Teacher of Gods and Humans.”

These nine phrases in the Hinayanists’ rendition of this sutra refer back to the Buddha being known as “the Blessed One.” Therefore, this last phrase, “the Teacher of Gods and Humans,” completes the enumeration of terms referring to the Buddha who has the nine qualities that have just been explained.

If someone were to ask, “Who is the Buddha?” we would have to say that that unique person who possesses these nine qualities is none other than the Blessed Buddha. The meaning of the Sanskrit term bhagavan [usually translated as “the Blessed One,” as explained above,] can sometimes also be interpreted as “known as.” Therefore, without using the term “Blessed One,” it is all right to translate the phrase as follows: the one who possesses the nine qualities is “known as the Buddha.”

When compassion occurs spontaneously toward all sentient beings equally and in a form that wishes to remove their suffering as if they were your own dear ailing children, then it has become fully developed and takes on the name “great compassion."

-- Kamalasila

从人生佛教到人间佛教

惟贤法师

一、人间佛教思想的历史沿革

(一)释迦佛的应化示现是人间佛教的一种典型

释迦佛下天、托胎、出生、出家、降魔、成道、转法轮、入涅槃，这八相成道，都在人间。成道以后说法，组织僧团，祇树给孤独园、竹园精舍、王舍城大讲堂、灵鹫山等地，也都是在人间。这个僧团就不仅只有出家人了，出家在家都有，以此作为榜样，推广到社会，作为一种教育，目的也就是要净化人间。所以古往今来，佛法重在人间。

《金刚经》上讲：“尔时，世尊食时，著衣持钵，入舍卫大城乞食，于其城中，次第乞已，还至本处。饭食讫，收衣钵，洗足已，敷座而坐。”这就充分说明释迦佛在日常生活中，要乞食、募化、洗浴，和普通人一样。因此，释迦佛在生活中得到自在，佛法就在人间，就在生活间，而不是脱离生活的。释迦佛在人间以身作则、体现佛教精神的这种人生，其实就是人间佛教的一种典型。

(二)历代祖师均提倡做人是基础

从佛教发展历史及传播情况来看，不管是在印度还是中国，不管是小乘佛教还是大乘佛教，其各个宗派、历代祖师，首先就是讲做人。人是最殊胜的，《阿含经》中讲：一切众生中，人为第一。

宗喀巴大师的《菩提道次第广论》中把修行的道路分为下士道、中士道、上士道。下士道就是讲做人，然后才有中士道、上士道，把人做好了，才能进一步修解脱行，修大士行。人是基础，宗喀巴大师取名叫增上生，就是以做人为增上缘，可以逐步上升。六道中，天道太快乐，想不起来修行；三恶道(地狱、饿鬼、畜生)太苦，没有办法修行；只有人在苦乐之间，有苦又有乐，由于苦的关系知道上进，故叫增上生。上升下降，人是基础，对于学佛来讲，以人为上升的增上缘，作为人很难得，所以菩提道首先讲，人身难得，要珍重人身。

中国唐代形成的八个宗派是各祖师根据佛经创立的，从不同角度各有发挥，成为代表中国特色的佛教，特别与中国的儒家相结合。儒家就是讲如何做人，孝养父母、恭敬师长、尊老爱幼、怜贫惜苦，以实现淑世善民、净化国土的目标。

综上所述，历代以来，从释迦佛到印度、中国的各祖师们，所讲的教理及阐发的妙义，最基本的都是从人身做起，尽管大小乘经典，妙义各有不同，各个宗派的思想各有侧重，但在“做人”这一方面是基本一致的。做人是基础，离不开人乘，这是各宗各派最基本的思想。

二、人生佛教提出的理论依据和历史背景

近代佛门领袖太虚大师上世纪30年代在重庆北碚的缙云山，首先明确提出人生佛教的思想。当时我只有十几岁，正在汉藏教理院读书，亲耳听他讲过“人生佛教、真现实论、真菩萨行、菩萨学处”。这是太虚大师根据印度的佛法和中国传统的佛教，对佛法进行融贯，并结合现代做出新的判摄后，提出的适应当代佛教的伟大思想，为当今学人明确指出了一条契机契理的修行之路。

(一)太虚大师对佛法的判摄

太虚大师判摄的内容为：教之佛本，三期三系；理之实际，三级三宗；行之当机，三依三趣。

1.教之佛本，三期三系

太虚大师认为：佛在世时，佛为法本，法以佛为主、以佛为归，虽然应机说法差别无量，但并没有分大乘小乘、顿教渐教，故佛为法本，法皆一味，佛怎么说就怎么说。虽闻法者以特殊的机缘关系，解有差殊，但不能以此别为大小，故也就不能分作任何的宗派了。因为佛是唯一的，所以佛所说的法，当然也就是一味了。佛灭度后，佛陀的教法，就不是那么一味的了。依当时印度的法藏结集，和后来教法的流行演变，分作三期三系。 第一个时期，小行大隐时期。佛灭度后第一个五百年，小乘盛行，教典有《阿含经》等，大乘经隐没不彰。现流行于世、保持原状并发扬光大的是以斯里兰卡为中心，流传于缅甸、泰国及越南、马来群岛等地的巴利语系佛教。

第二个时期，大主小从时期。佛灭度后第二个五百年，大乘佛教盛行，包括般若、法相唯识，从马鸣菩萨写《起信论》，到龙树菩萨弘扬般若，再到无著、世亲菩萨弘扬法相唯识。现流行于世的是以中国为中心，由中国而流传于朝鲜半岛、日本及越南等地的汉语系佛教，也可称为中国系佛教。实际上印度三期佛教，中国皆有，但主要以第二期为主。

第三个时期，密主显从时期。佛灭度后第三个五百年，密宗盛行。密宗是佛教一种特殊的形式，讲三密相应，灌顶、修供、念咒。形式上结合当时的印度教，内容上包括大乘中观的思想。密又有东密、西密，西密就是指以中国西藏为中心，东密就是指日本真言宗，但日本的密教还是中国唐朝时传过去的。现存于世的是以中国西藏为中心，由西藏而流传于中国四川省、内蒙古自治区、甘肃省及尼泊尔等国，为藏语系佛教。

2.理之实际，三级三宗

什么叫理之实际呢？就是佛教的教理符合佛陀的本怀，也与客观真理相合，所以就叫实际。

什么叫三级呢？佛教分为五乘：人天乘、声闻乘、缘觉乘、菩萨乘、佛乘。其中，又分为三级：

第一级，五乘共法。五乘共同的是要相信因果道理、因果事实，以及因缘生法的原理，这是基础。

第二级，三乘共法。三乘就是指声闻、缘觉、菩萨这三种出世的圣人。共法就是说这三乘虽有差殊，但要断烦恼了生死，修解脱行，必须要通过四谛、三法印的修习，求证出世涅槃，所以叫三乘共法。

第三级，大乘特法。即缘起性空、唯识法相、真如法界，是菩萨所特有、不共于人天二乘的，也叫大乘不共法。

五乘共法的因缘生法，三乘共法的四谛三法印，大乘不共法的缘起性空、唯识法相、真如法界，为三级。大师又将此三级汇成三宗：法性空慧宗、法相唯识宗、法界圆觉宗。这三宗就把中国大乘佛教的八个宗派全部融会起来了，八宗汇成三宗。法性空慧宗，讲般若，为龙树一系的中观派；法相唯识宗，讲唯识法相，是无著、世亲一派；法界圆觉宗，根据《起信论》、《楞严经》、《圆觉经》，直讲真心，回俗向真，转妄成真，直指如来真心，叫法界圆觉宗。

3.行之当机，三依三趣

行就要随机，必须要适应根机而弘法，这是从实践方面来谈。机是根据地点不同、人不同、时间不同来进行，即因地制宜、因机制宜、因时制宜。

(1)依声闻乘行果，趣发大乘心。由佛住世时至正法的千年，是以小乘为主，先求解脱道，后来趋发大乘心，回小向大，大乘心一发，即知已入菩萨道，不难成佛，属正法时期。

(2)依天乘行果，趣获大乘果。天乘行果就是密宗讲的天幻身，净土讲的天国土。密宗讲以天人形象作本尊，先修成天色身的幻身成化身佛，做到三密相应，可以即身成佛。净土如兜率净土和弥陀净土都是天国。依密净的天乘行果，先成天幻身或上生天净土，以期速达成佛的目的，是属于第二千年的像法时期。

(3)依人乘行果，趣向佛乘。依人乘正法，先修成完善的人格，保持人乘的业报，发菩萨心，向上增进，就可以趣修大乘行，得到佛果，这就是第三千年开始的末法时期，这个时期比较长。

太虚大师认为，第一个时期，依声闻乘行果，现在不实际。因为与世隔绝，在山林水边修行，是隐遁、保守的，容易受到讥嫌。第二个时期，依天乘行果，难免带神秘色彩，容易被讥谤为迷信、神秘，也不适合。现在的时代必须依人乘行果趣向菩萨乘而证佛果，才比较切合实际。基于这个理论，他提倡人生佛教。

(二)提出人生佛教的历史背景

太虚大师当时提出人生佛教，除理论上已经成熟，有一套完整的思想体系以外，还有个显著的历史背景。过去佛教是以这两种方式来流行的：一是消极隐遁，躲在深山、岩洞修行，独善其身；二是一说到佛教就给人以神秘感，让人以为就是念点咒、搞点神通等等，带有迷信和神秘色彩。因此，形成了佛教内部不振作、外部受压迫的历史背景。

外部受什么压迫呢？驱僧夺财，庙产兴学，把寺庙拆了、佛像毁了，办学校。在这种情况下，太虚大师就发挥佛法对人生的真义，还原佛教的本来面目，消除隐遁、迷信的色彩，注重人生。通过这样，把佛教教义重新发扬，四众弟子团结一致，佛教就有力量，佛法就可以推动。这是太虚大师的苦心。

太虚大师自从提出人生佛教以后，就开始不停地在各地宣讲、弘扬，边讲边叫弟子整理，编辑成册，一直到他圆寂前，才全部整理成功，共有好几册，我亲眼看到过，是福善法师整理的。

(三)人生佛教的内容

太虚大师人生佛教的内容，简单说来就是“完人、超人、超超人”的三级做人观。

太虚大师讲，做一个人，首先要做一个完人，就要遵守三皈五戒十善，明因识果，保持人身，完成人的人格，提高人的道德；以后就要做超人，超人就要修解脱行，少欲知足，宁静淡泊，求身解脱、心解脱、慧解脱；超人以后要做超超人，超超人就是菩萨，就要具足大悲、大智、大愿、大无畏的精神，发菩提心，修四无量心、四摄六度，去救苦救难，度脱一切苦厄，这就是成佛的因。完人、超人、超超人，成佛就是这么一个过程。佛陀就是一个超超人，完成人格的第一人。

提倡首先完成人格，这样就避免世人对佛教消极保守和神秘迷信的讥嫌，通过人格化、做完人的这么一个目的，现代社会就能适应这种根机。

太虚大师有两首诗也充分说明了这个内容。第一首：“仰止唯佛陀，完成在人格，人成即佛成，是名真现实。”这是他基于人成即佛成的真现实论写的。第二首：“如果发愿学佛，先须立志做人，三皈四维淑世，八德十善严身。”这就把佛教的道德与儒家的道德融合在一起了。三皈就是皈依佛法僧，四维就是礼义廉耻。

太虚大师有本书叫《人乘正法论》，系统讲“人乘”的殊胜。另外还专门把《十善业道经》提出来，说《十善业道经》就是人生佛教的纲领。《十善业道经》就是讲做人，讲五戒十善、明因识果，在这个基础上还要发菩萨心、修菩萨行，趣入佛果，故《十善业道经》是一部奉行人生佛教的宝典。

(四)人乘到佛乘的四个过程

太虚大师提出的人生佛教，与中国现实密切相应，符合佛陀的本怀，有四个过程：

1.人生改善。就是要把人生走向善的道路，首先把人做好。

2.后世增胜。就是在下一辈子仍然能够保持人身，不堕地狱、饿鬼、畜生三恶道，有继续向上的增上缘。

3.生死解脱。要明了“生从何来，死往何去”，彻底了解人生、宇宙的实相，就要发起出离心，求生死解脱。具体就需要严持戒律，修清净行，少欲知足，淡泊宁静，达到去除贪瞋痴，这是很关键的，要想成佛，必须要经过这一关。

4.法界圆明。通过学菩萨，就能得到佛果。佛果就是法界圆明，法界就是恢复法性，圆明就是大圆镜智、智慧光明，圆满遍照，才能成佛。

人生改善、后世增胜、生死解脱、法界圆明，就是从做人开始，到学解脱行、菩萨大士行，一直到成佛，都是挂起钩的，一步步联系起来的。这也就是人乘趣向佛乘的基本过程。

三、从人生佛教到人间佛教

1947年3月17日，太虚大师因病在上海玉佛寺圆寂，在圆寂前4天派人把赵朴初居士找到身边，把新编好的《人生佛教》送给他并说：“这本书，经过多年编辑，现在才成功，我把它交给你，希望你好好学习，好好弘扬。我不久以后要离开上海，到无锡、常州去。”什么叫无锡、常州？无常。赵朴老知道这是太虚大师的遗嘱，授意他继承发扬大师提出的人生佛教。

以上这件事情，是赵朴老本人亲自向我讲的。那是在1988年，我请赵朴老进川协助落实宝顶山圣寿寺的宗教政策时，全程陪同了他好几天。在这期间，他亲自给我讲的。

赵朴老当时还告诉我，由于他长期做红十字会工作，从事慈善事业，在抗战时期作了很多工作，把沦陷区的许多青年送到新四军、八路军中去，所以与周恩来交谊甚笃。解放以后，可以说赵朴老对佛教事业的发展起到了承上启下的作用。后来他在1983年中国佛教协会第四届理事会第二次会议上正式提出来：今后中国佛教各项工作的指导思想就是人间佛教。中国的人间佛教思想，就是这样来的。

四、人间佛教的具体内容

人间佛教就是人生佛教，是继承人生佛教而来的，其核心思想是：立足于人生，趣向于佛陀。结合新的历史时代又有具体内容：一个思想、三个传统、五个建设。这是赵朴老为发展佛教，继承太虚大师的遗志而阐扬出来的思想体系。

一个思想。就是佛法根据时代背景要与社会主义社会相适应，不能违反时代，要与时俱进。

三个优良传统。第一个传统，农禅结合。就是要求僧人不要像过去旧社会那样靠募缘、做功德、赶经忏来生活。要自力更生，要恢复老祖宗的家风，一方面种田，一方面参禅念佛。唐代马祖建丛林，百丈立清规，提出“一日不作，一日不食”，这是我们老祖宗的家风，要恢复，要劳动生产。发扬农禅结合的优良传统，一方面是传统，另一方面结合时代做到自食其力。

第二个传统，学术研究。就是要研究佛法真理。佛法不是迷信的，不是神秘的，历代的各宗派祖师，既有品德又有学问，他们精通诸子百家，而且以佛法来摄持，发扬的是佛法真理。这个真理就在三藏十二部藏经里面体现，讲的是因缘生法、无我法，不是讲鬼神、迷信的那一套。把佛法真理摆出来，才能说服人，让人信服。祖师们研究发扬佛法真理，这是一个优良传统，我们要继承和发扬。

第三个传统，增进国际友谊。佛法传播文化，保卫和平，促进友谊，这是个优良传统。中国历史上的法显法师、玄奘法师、鉴真法师都是以佛法传播国际友谊的使者。法显法师到斯里兰卡，玄奘法师到印度，也到了斯里兰卡，鉴真法师东渡日本，都是传播佛教文化、促进国际友谊，同时也提高了中国的国际影响。这个优良传统，现在应该发扬。

五个建设是佛教最基本的内部建设，有：信仰建设、道风建设、人才建设、教制建设、组织建设。要发挥佛教的优良传统，把佛法传播在世间，庄严国土，利乐有情，这五个建设是基本的。内部没有这五个建设，其他无从谈起，这五个建设之间互相又是连带的。

信仰建设是首要。信仰都没有，学什么佛？少数僧人信仰丧失，道风松弛，人心涣散，这一条就是针对这种毛病讲的。现在特别是在市场经济的冲击下，也影响到了僧团内部，有些僧人开公司、借法物流通赚钱、纯粹搞旅游等等，这样就把护持弘扬佛法的本行丢失了，信仰丧失了。所以内部建设中，信仰建设是首要。

道风建设也很重要。道风建设以戒为主，早晚要上殿过堂、参禅念佛，如律如仪地行持，有一个良好的精神面貌，这也是展现佛家思想的一个重要方面。

人才建设是关键。恢复和建设一个道场，哪怕规划再宏伟、目标再远大，没有人才都无法实现。人才又分为一般人才和专业人才。一般人才是管理寺庙的，需要具备管理上的基本知识；专业人才是在佛学院深造过，系统地进行过佛法的修学，专门宣传、弘扬佛法的。1992年，赵朴老在上海主持召开“全国汉语系佛教教育工作座谈会”，当时明旸法师、妙湛法师还健在，我们几个是主席团的主席。赵朴老在这个会上大声疾呼：当前佛教最严峻的问题，第一是培养人才，第二是培养人才，第三还是培养人才！所以人才建设很重要，培养有信仰有道风的合格人才作为佛教的接班人，非常重要。

教制建设是基础。僧人的集体生活要恢复，僧人的财产归集体所有，不能私人揣进腰包，借佛敛财。在佛教内部建设一个健康有序的高效运行机制是当前非常迫切的任务。

组织建设也是基础。何为组织？就是团体、社团。一个庙，从整体来讲是一个大组织，庙里面的各个部门、团队则是小组织。不管是大组织还是小组织，都要搞好，用现代社会比较时髦的话来讲，就是建设各种高效优质的团队。

五、结语

太虚大师生前提出人生佛教的思想后，不遗余力地四处宣讲弘扬，他亲自跟我说过好几次：中国佛教，若不实现人生佛教、菩萨学处，没有出路。如果说“完人、超人、超超人”的三级做人观是人生佛教的核心指导思想，那么“菩萨学处”就是一个良好的组织形式，即“组织出家菩萨和在家菩萨一起成为一个现代的僧团”。而赵朴老在新的历史时代阐扬出来的人间佛教的内容——“一个思想、三个传统、五个建设”，便是落实人生佛教的具体方案。